Abstract in English, Afrikaans and Zulu / Tourism generates foreign currency and employment, and proper planning and management benefits the community and environment upon which tourism depends. The study investigated the management of sustainable action plans at selected nature-based attractions in Botswana, namely; Gaborone Game Reserve, Khutse Game Reserves, and Mokolodi Nature Reserve. Purposive, convenience and snowball sampling yielded 25 respondents for semi-structured interviews. Findings highlighted that sustainable action plans, like recycling and engaging local labour, were managed and implemented to a small extent. The conclusions were that the full potential of sustainable action plans management needed to be fully explored. The study recommends government enforcement of policies, master plans and strategies for management of sustainable action plans in nature-based attractions; and decentralisation of public nature-based attractions to allow managers full management of sustainable action plans. Government and private sector should fund management of all nine sustainable action plans, and implement a holistic tourism strategy to retain the quality of tourists’ experiences. / Ezokuvakasha zidala imali yangaphandle kanye nomsebenzi, nokuhlelwa kahle nokuphathwa kahle komphakathi kanye nemvelo lapho ezokuvakasha zincike khona. Ucwaningo lucwaninge ukuphathwa kwezinhlelo zokusebenza ezisimeme ezikhethiwe zokukhangiswa kwemvelo eBotswana, okuyiSiqiwi iGaborone, iSiqiwi iKhutse, nokuGcinwa kweMvelo iMokolodi. Imibonakaliso ekhethwe ngokusekelwe ezilinganisweni zabantu kanye nenhloso yocwaningo (purposive sampling), indlela yokubala nokudweba idatha emele ngokukhetha abantu ngenxa yokukhululeka kokuzithandela kwabo (convenience sampling) kanye nabacwaningi bezokucwaninga abathatha abanye abahlanganyeli ukuze banze ucwaningo (snowball sampling) inikeza abaphenduli abangu-25 ngemibuzo ehleliwe. Okutholakele kubonise ukuthi izinhlelo zokusebenza ezisimeme, njengokuvuselela kabusha nokubandakanya abasebenzi basekhaya, zaphathwa futhi zenziwa ngendlela encane. Isiphetho sasiwukuthi amandla aphelele okuphathwa ezinhlelo zokusebenza ezisimeme kufanele ahlolwe. Ucwaningo luphakamisa ukuqiniswa kwezinqubomgomo kuhulumeni, izinhlelo ezinhle kanye namasu okuphathwa kwezinhlelo zokusebenza ezisimeme ezikhethiwe zokukhangiswa kwemvelo; kanye nokwabiwa kwamandla okukhangayo okusekelwe emphakathini ukuvumela abaphathi ukuphatha ngokugcwele kwalezi zinhlelo. Uhulumeni kanye nezimboni ezizimele kufanele baxhase ukuphathwa kwazo zonke izinhlelo zokusebenza ezisimeme eziyisishiyagalolunye, futhi basebenzise uhlelo lwezokuvakasha oluphelele ukugcina isipiliyoni sabavakashi sisezingeni. / Toerisme genereer buitelandse valuta en werkverskaffing, en behoorlike beplanning en bestuur is tot voordeel van die gemeenskap en omgewing waarop toerisme staatmaak. Die studie het die bestuur van volhoubare aksieplanne by geselekteerde natuurgebaseerde besienswaardighede in Botswana, naamlik die Gaborone, Khutse en Mokolodi Natuurreservate, ondersoek. Doelbewuste, gerief- en sneeubalsteekproefneming het 25 respondente vir semigestruktureerde onderhoude opgelewer. Volgens die bevindings, is volhoubare aksieplanne soos herwinning en die gebruik van plaaslike arbeid, tot ’n mate bestuur en geïmplementeer. Die gevolgtrekking was dat die volle potensiaal van volhoubare aksieplanbestuur verken moet word. Die studie het regeringstoepassing van beleide, meesterplanne en strategieë aanbeveel vir die bestuur van volhoubare aksieplanne in natuurgebaseerde besienswaardighede; en die desentralisasie van openbare natuurgebaseerde besienswaardighede om bestuurders toe te laat om hierdie planne ten volle te bestuur. Die regering en die privaat sektor behoort die bestuur van al nege die volhoubare aksieplanne te befonds, en 'n holistiese toerismestrategie te implementeer om die gehalte van toeriste-ervarings te behou. / Transport Economics, Logistics and Tourism / M. Com. (Tourism Management)

Summaries in English, Afrikaans and Zulu / South Africa is facing an ongoing public health crisis with increasing and alarming human immunodeficiency virus (HIV) statistics. Farmworkers in South Africa are highly vulnerable and susceptible to HIV. This study involved the farmworker community on a farm in the North West province of South Africa. The purpose of this study was to explore the perceptions and acceptance of home-based HIV counselling and testing (HBHCT) in a rural farming community, using an interactive World Café method to stimulate creative discussions around questions that matter. Thirty-one farmworkers participated in the World Café. This study had an explorative approach and qualitative design. The study did not investigate the number of HIV infections or sexual practices on the farm, and did not offer an HIV test or any other medical treatment to any participant. Data were collaboratively analysed by the researchers and the participants. Content analysis of data was conducted. The findings indicated that majority of the farmworkers had a positive perception of HBHCT, and that there was a serious need for HIV prevention and intervention in this community. Some concerns were raised among the participants regarding the confidentiality of HBHCT, attention should therefore be paid to these concerns. More research is needed to establish linkage to care after HBHCT. It remains unclear whether the migrant farmworker population would be effectively linked to HIV care and treatment without legal identification documentation. The acceptance of HBHCT in the farming community by farmers, should be explored. The study found that there would be a high level of acceptability if HBHCT were to be offered to farmworkers in this region. This study created insight into the HIV care and prevention needs of the local farmworker community, as well as highlighted the barriers the farmworkers face in attending primary healthcare (PHCs) clinics for HIV testing. / Suid-Afrika staar ’n voortdurende openbare gesondheidskrisis in die gesig met toenemende en onrusbarende menslike immuungebrekkige virus (MIV)-statistieke. Plaaswerkers in Suid-Afrika is uiters kwesbaar en vatbaar vir MIV. Hierdie studie het die plaaswerkergemeenskap van ’n plaas in die Noordwes-provinsie van Suid-Afrika geteiken. Die doel van hierdie studie was om die sieninge en aanvaardingsvlakke van tuis-gebaseerde MIV-berading en -toetsing (TSMBT) te ondersoek, deur gebruik te maak van die “World Café”-metode om kreatiewe bespreking rondom belangrike vrae te stimuleer. Een-en-dertig plaaswerkers het deelgeneem aan die “World Café”. Hierdie studie het nie die aantal MIV-infeksies of seksuele praktyke op die plaas ondersoek nie, en ook nie ’n MIV toets of enige ander mediese behandeling vir enige deelnemer aangebied nie. Die studie het gevind dat die meerderheid van die plaaswerkers ’n positiewe persepsie van TSMBT gehad het, en dat daar ’n dringende behoefte aan MIV-voorkoming en - ingryping in hierdie gemeenskap is. Bekommernis is uitgespreek deur die deelnemers rakende die konfidensialiteit van TSMBT, dus moet aandag hieraan geskenk word. Die studie het gevind dat daar ’n hoë vlak van aanvaarding van TSMBT sal wees as dit aan die plaaswerkers in hierdie streek gebied word. Hierdie studie skep insig in die MIVsorg- en -voorkomingsbehoeftes van die plaaslike plaaswerkergemeenskap, en beklemtoon die hindernisse vir plaaswerkers om die primêre gesondheidsorgkliniek te besoek vir MIV-toetsing. / INingizimu-Afrika ibhekene nokuqhubeka kokukhula kwenkinga yezempilo, kanye nokudlondlobala okushaqisayo kwezibalo zegciwane lesandulela ngculazi (HIV). Abasebenzi basemapulazini eNingizimu-Afrika ibona abasengozini enkulu yokutheleleka ngegciwane lesandulela ngculazi. Lolucwaningo lwenziwe emphakathini wabasebenzi basemapulazini esifundazweni sase-North West eNingizimu-Afrika. Inhloso yalolucwaningo bekuwukubona imibono kanye nezinga lokwamukela ukululekwa nokuhlolela igciwane lesandulela ngculazi emakhaya(i-HBHCT) emphakathini wasemapulazini kusetshenziswa Isizinda sokucobelelana ngolwazi (i- World Cafe) ukukhuthaza izingxoxo ezakhayo nokubuza imibuzo esemqoka. Bangama- 31 abasebenzi basepulazini ababambe iqhaza esizindeni sokucobelelana ulwazi (i- World Cafe). Lolucwaningo aluzange luphenye izibalo zabantu abatheleleke ngegciwane lesandulela ngculazi kanye nezinga labo lokuzibandakanya ocansini, futhi aluzange lunike abebebambe iqhaza ithuba lokuhlolela igciwane lesandulela ngculazi(HIV) kanye nokulashwa kwanoma iluphi uhlobo. Imiphumela iveze ukuthi iningi labasebenzi basemapulazini babe nemibono emihle mayelana nosizo lokululekwa nokuhlolela igciwane lesandulela nngculazi (HIV) emakhaya (HBHTC), futhi kunesidingo esikhulu sokuthi kungenelelwe kulomphakathi ukuze kuvikelwe igciwane lesandulela ngculazi (HIV). Kube nokukhathazeka kwababebambe iqhaza mayelana nezimfihlo zokulekelelwa ngokwelulekwa kanye nokuhlolela igciwane lesandulela ngculazi emakhaya(HBHCT),ngalokhoke kufanele kubhekelelwe lokho kukhathazeka. Ucwaningo luveza ukuthi kuzokwamukelwa ukuqala usizo lokwalulekwa nokuhlolela igciwane lesandulela ngculazi (HBHCT) kubasebenzi basemapulazini kulesisifundazwe. Lolucwaningo luveze ngokujulile izidingo zokunakekela kanye nokuvikela igciwane lesandulela ngculazi (HIV) emphakathini wabasebenzi basemapulazini kulendawo, laphinde lwaveza nezithiyo (Barriers) abasebenzi basemapulazini abahlangana nazo mabevakasha emitholampilo (PHCs) ukuyohlola igciwane lesandulela ngculazi. / Health Studies / M.P.H. (Public Health)

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)

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)

Text in English with abstracts in English, Sesotho, isiZulu and Afrikaans. Translated titles in Sesotho, isiZulu and Afrikaans / In the thesis, I critically examine the art acquisition policy of the Unisa Art Gallery (UAG) during and after apartheid in South Africa. The Unisa Art Gallery acquisition policy (UAGAP) is investigated against the transformation imperatives as informed by national policies on arts and culture. I take the view that the process of art acquisition does not exist outside of the sociopolitical discourse. Although the thesis is registered in the subject of Art History, the research adopts a multidisciplinary approach as it straddles the domains of visual art and cultural policy. Therefore, its focus on acquisition policy requires a combination of methodologies that can accommodate the intended research objectives. The study is based on the hypothesis that the collecting of art and acquisition policies are still untransformed from the Eurocentric paradigm of thought. I adopt Afrocentricity and decoloniality as theoretical frames of analysis. University museums are public cultural institutions, and the South African Constitution guarantees the right to culture. Therefore, the reluctance of public institutions to uphold the imperatives demonstrates a level of resistance to transformation. In the study, I investigate circumstances that influence the positive or negative way the UAGAP seemingly responds to the socio-economic and political imperatives of national policies in post-apartheid South Africa. Data analysis shows that there is no explicit relation between the White Paper on Arts, Culture and Heritage (WPACH) (DAC 1996) and the UAGAP. Another finding is that artworks collected in the past were mainly informed by epistemologies which were predominantly Eurocentric, whereby especially the black society has little or no say in the development of university museum policies. Lastly, the perception of arts practitioners is that the pace of transformation of university art collection policies is slow. The findings give rise to a recommendation that government should go beyond “the arms-length approach” (Deacon 2010) in the transformation of arts institutions, and intervene. Another recommendation is that unless the government White Papers are translated into law, they will continue to be ignored by public institutions. / Kule thesisi, ngiphenya ngendlela egxekayo ukutholakala komsebenzi wobuciko. Umgomo omayelana nokutholwa komsebenzi wobuciko kwisikhungo Sombukiso Wobuciko saseNyuvesi yaseNingizimu Africa (Unisa Art Gallery) ngesikhathi sombuso wengcindezelo nangemuva kwesikhathi sombuso wengcindezelo eNingizimu Africa. Umgomo omayelana nokutholakala kwemisebenzi yobuciko yesikhungo Sombukiso Wobuciko eNyuvesi yaseNingizimu Africa uphenywa kubhekwe kwezinto ezinhle ezilethwa yizinguquko njengoba lokhu kugunyazwa yimigomo yezwe kwezobuciko kanye namasiko. Ngithatha umbono othi uhlelo lwezokutholakala kobuciko alwenzeki ngaphandle kwemithelela yezenhlalakahle yabantu kwezepolitiki. Yize ithesisi ibhaliswe kwisifundo soMlando weZobuciko, ucwaningo lwamukela indlela equkethe izifundo eziningi njengoba le thesisi ifinyelela emikhakheni yomsebenzi wobuciko obukwayo kanye nakumgomo wosiko. Ngakho-ke, impokophelo yale thesisi kumgomo wokutholakala komsebenzi wobuciko ifuna inhlanganyela yezindlela zokuhlaziya ezingaxuba phakathi izinhloso zocwaningo eziqondiwe. Ucwaningo lususelwa kwihayiphothesisi/isihlambiselelo esithi imigomo emayelana nokuqoqwa kwemisebenzi yobuciko kanye nokutholakala kwemisebenzi yobuciko ayikaguquki kwizimpande zemibono yaseNtshonalanga/yaseYurophu. Ngamukela imibono egxile kubu-Afrika nemibono eqeda ubukoloni njengezinhlaka zemibono yokuhlaziya. Izikhungo zokugcina amagugu asenyuvesi zingamaziko wamasiko omphakathi, kanti uMthethosisekelo waseNingizimu Afrika unikeza ilungelo lokwenza usiko. Ngakho-ke, ukuba manqikanqika kwamaziko ombuso ukuphakamisa ubuhle bamasiko ngokuhlukahlukana kwawo njengokomgomo kukhombisa izinga lokunqaba ushintsho. Kulolu cwaningo, ngiphenya izimo ezinomthelela phezu kwendlela enhle noma embi uhlelo lwe-UAGAP elibonakala libheka ngayo nezindaba ezimayelana nenhlalakahle yabantu kwezomnotho nakwezepolitiki, ezindabeni zemigomo yezwe esikhathi sangemuva kombuso wengcindezelo eNingizimu Africa. Ukuhlaziywa kwedatha kukhombisa ukuthi abukho ubudlelwane obubonakalayo phakathi kwe-White Paper kwezoBuciko, ezamaSiko kanye nama-Gugu (WPACH) (DAC 1996) kanye nohlelo lwe-UAGAP. Okunye okutholakele ukuthi imisebenzi yobuciko eqoqwe esikhathini esedlule beyincike kakhulu kuma-ephistemoloji ebegxile kwingqubo yase-Yurophu/yaseNtshonalanga, kanti-ke, umphakathi ompisholo ikakhulu akukho nokuncane noma akukho ongakukhuluma mayelana nemigomo yokuthuthukiswa kwezikhungo zokugcina ubuciko bamagugu. Okokugcina, umqondo wabasebenzi kwezobuciko uthi izinhlelo zezinguquko zemigomo yokuqoqwa kwemisebenzi yobuciko emanyuvesi zihamba ngonyawo lonwabu. Ulwazi olutholakele kucwaningo luphakamisa isinqumo sokuthi uhulumeni kufanele asebenze ngomgomo owodwa “the arms-length approach” (Deacon 2010) kuhlelo lwezinguquko kumaziko obuciko, bese angenelele. Esinye isinqumo ukuthi ngaphandle kokuthi ama-White Paper kahulumeni ashicilelwe abe wumthetho, amaziko ombuso azoqhubeka nokuwashaya indiva. / Mo polelotheong eno, ke tlhatlhobile pholisi ya phitlhelelo ya botsweretshi ya Lefelo la Botsweretshi la Unisa (UAG) ka tsela ya tshekatsheko ka nako ya, le morago ga tlhaolele mo Aforikaborwa. Pholisi ya phitlhelelo ya Lefelo la Botsweretshi ya Unisa (UAGAP) e batlisisiwa e bapisitswe le ditlhokego tsa phetogo jaaka di kaelwa ke dipholisi tsa bosetšhaba tsa botsweretshi le setso. Ke akanya gore tirego ya phitlhelelo ya botsweretshi ga e diragale kwa ntle ga puisano ya politiki ya loago. Le fa e le gore polelotheo e kwadisitswe mo setlhogong sa Hisetori ya Botsweretshi, patlisiso e tsaya boitlhagiso jwa melebomentsi jaaka fa e paraletse mo mefameng ya botsweretshi jwa pono le pholisi ya setso. Ka jalo, go tota ga yona pholisi ya phitlhelelo go tlhoka motswako wa mekgwa e e ka amogelang maikemisetso a patlisiso a a lebeletsweng. Thutopatlisiso e ikaegile ka tshitshinyo ya gore dipholisi tsa kokoanyo le phitlhelelo ya botsweretshi di sa ntse di sa fetoga go tswa mo mogopolong wa setso sa Yuropa. Ke tsaya boikaego jwa Aforika le tloso ya bokoloniale jaaka letlhomeso la tiori la tokololo. Dimusiamo tsa diyunibesiti ke ditheo tsa setso tsa setšhaba, mme Molaotheo wa Aforikaborwa o sireletsa tshwanelo ya setso. Ka jalo, go belaela ga ditheo tsa setšhaba go tsweletsa ditlhokego go bontsha go kgaratlha kgatlhanong le diphetogo. Mo thutopatlisisong, ke batlisisa mabaka a a tlhotlheletsang mokgwa o o siameng gongwe o o sa siamang o go lebegang e kete UAGAP e tsibogela ka ona ditlhokego tsa ikonomiloago le sepolitiki tsa dipholisi tsa bosetšhaba tsa Aforikaborwa ya morago ga tlhaolele. Tokololo ya data e bontsha gore ga go na kgolagano e e tlhamaletseng magareng ga Pampiritshweu ya Botsweretshi, Setso le Ngwaoboswa (WPACH) (DAC 1996) le UAGAP. Phitlhelelo e nngwe ke ya gore ditiro tsa botsweretshi tse di kokoantsweng mo nakong e e fetileng di ne di ikaegile bogolosegolo ka diepisetemoloji tse di neng di na le phekeetso e kgolo ya setso sa Yuropa, moo tota setšhaba sa bantsho se nang le tshwaelo e e seng kalo gongwe se se na tshwaelo epe mo go tlhamiweng ga dipholisi tsa dimusiamo tsa diyunibesiti. Kwa bokhutlong, kakanyo ya badiragatsi ba botsweretshi ke gore kgato ya diphetogo ya dipholisi tsa kokoanyo ya botsweretshi jwa diyunibesiti e bonya. Diphitlhelelo di baka katlenegiso ya gore puso e tshwanetse go dira go feta “molebo o o sa gateleleng taolo gongwe tekanyetso” (Deacon 2010) mo diphetogong tsa ditheo tsa botsweretshi, mme e tsereganye. Katlenegiso e nngwe ke ya gore kwa ntle ga gore Dipampiritshweu tsa puso di fetolelwe go nna molao, ditheo tsa setšhaba di tlaa tswelela go di ikgatholosa. / In hierdie tesis ondersoek ek die kunsaankoopbeleid van die Unisa Kunsgalery (UKG) tydens en ná apartheid. Die kunsaankoopbeleid van die Unisa Kunsgalery (KABUKG) word volgens die nasionale transformasiebeleid oor kuns en kultuur beoordeel. Kunsaankope staan na my mening nie los van die sosiopolitieke diskoers nie. Ofskoon hierdie tesis onder die vak Kunsgeskiedenis ingeskryf is, word ʼn multidissiplinêre benadering gevolg aangesien die navorsing die terrein van die visuele kunste en dié van kultuurbeleid bestryk. Om die navorsingsdoelwitte te behaal, is ʼn kombinasie van metodologieë dus nodig. Die studie berus op die hipotese dat die versameling van kunswerke en die aankoopbeleid steeds Eurosentries gerig is en nie getransformeer het nie. Ek neem Afrosentrisiteit en dekolonialiteit as teoretiese ontledingsraamwerke. Universiteitsmuseums is openbare kultuurinstellings en die Suid-Afrikaanse Grondwet waarborg burgers die reg op kultuur. Openbare instellings se onwilligheid om die opdragte uit te voer, dui op ʼn weerstand teen transformasie. Ek verken die omstandighede wat bepaal hoe die KABUKG ná apartheid op die sosioëkonomiese en politieke opdragte reageer. Die dataontleding toon dat daar tussen die Witskrif oor Kuns, Kultuur en Erfenis (WKKE) (DAC 1996) en die KABUKG geen verband bestaan nie. Voorts is bevind dat kunswerke wat in die verlede aangekoop is, oorwegend Eurosentries was. Buitendien het swart mense tans weinig of geen seggenskap in universiteite se museumbeleide. Ten slotte is die tempo waarteen universiteite se aankoopbeleide transformeer volgens kunspraktisyns uiters traag. Daarom word op grond van die bevindings aanbeveel dat die regering sy armlengtebenadering (Deacon 2019) tot die transformasie van kunsinstellings laat vaar, en ingryp. As witskrifte nie wet gemaak word nie, sal openbare instellings aanhou om hulle te ignoreer. / Arts and Music / D. Phil. (Art)

Text in English with abstracts in English, Afrikaans and isiZulu. Translated titles in Afrikaans and isiZulu supplied / Alarming global crime levels lead to increased incarcerations, resulting in changes in the dynamics of the offender population. Developments that call for urgent progressive reforms of corrections, thereby fast-tracking the employment of female officers. A qualitative study was conducted to explore the lived work experiences of 17 female correctional officers, at Kgoši Mampuru II Management Area in Pretoria, South Africa, to determine how they shape their work identity in this male-dominated sector. An interpretive phenomenological analysis methodology is applied, informed by the Social Identity Theory (SIT) to conceptualise the factors that shape these officers’ work identity. Themes identified include the role of the corrections environment as a social institution, corrections operating as separate communities, and how being different contributes to the distinct attributes of female correctional officers. Emotional labour, vigilance and their uniform also proved significant tools these female officers applied as a means to cope and assert their rightful place in this harsh, strained environment. / Ubugebengu obuphakeme kakhulu emhlabeni sebuholele ekutheni sikhule isibalo seziboshwa emajele, okwenza ukuthi silokhu sidlondlobale njalo isibalo seziboshwa nakuba amajele esegcwele ngokweqile. Izinguquko esimweni sesibalo seziboshwa esikhulayo sezibeke ingcindezi engeziwe phezu kwamahlombe ojele nakuba sebevele bethwele kanzima. Lokhu sekudale isidingo esiphuthumayo sokuthi kwenziwe izinguquko ezinohlonze okuhloswe ngazo ukuphucula nokuthuthukisa isimo, ngokuthi kusheshiwe ukuqashwa kojele besifazane. Lolu cwaningo lwenziwe ngaphansi kwalesi simo-ke ngenhloso yokuhlola nokucubungula impilo ephilwa ngojele besifazane uma besemsebenzini nezigameko zansukuzonke abahlangabezana nazo ukuze kubhekwe ukuthi basibumba futhi basibonakalise kanjani isimo-bunjalo sabo njengabantu ukuze bathathe indawo yabo ngeqholo kulo mkhakha okukhonya kuwona kakhulu abantu besilisa. Ulwazi locwaningo lwaqoqwa ngokusebenzisa izingxoxo zokubonana ubuso nobuso ezingama-semi-structured interviews ezabanjwa nojele besifazane abayi-17 e-Kgoši Mampuru II Management Area ePitoli, eNingizimu Afrika. Izindlela zocwaningo ezasetshenziswa kwaba yindlela yocwaningo olukhwalithethivu kanye nohlaziyo olubizwa nge-interpretive phenomenological analysis. Ithiyori yokuzihlonza komuntu isimo sakhe emphakathini nokuthi ungubani iveza umbono wokuthi umuntu wakha izimo-bunjalo ezihlukahlukene okuyizimo-bunjalo zakhe uqobo ngaphakathi kanye nezimo-bunjalo afuna ukuziveza ngazo futhi azibonakalise ngazo emphakathini ukuze akwazi ukwenza izinto kahle futhi ngendlela efanele endaweni ethile azithola ekuyona. Izingqikithi eziyinhloko ezahlozwa ngenhloso yokweseka lo mgomo zibandakanya indima yesikhungo okwenzelwa kusona umsebenzi wokuhlunyeleliswa kwezimilo njengesikhungo zomphakathi, isikhungo sokuhlunyeleliswa kwezimilo uma sisebenza njengesikhungo somphakathi oseceleni noma ohlukile, kanye nokuthi ukwehluka kwaso kusifaka kanjani isandla ekuvezeni izimo-binjalo ezicacile futhi ezihlukile zojele besifazane. Ikhono labo lokulawula imizwa yabo ukuze bakwazi ukwenza umsebenzi wabo ngendlela efanele kanye nokucophelela kwabo kwahlonzwa njengamathuluzi asetshenziswa ngojele besifazane ukuze bakwazi ukumelana nesimo esilukhuni, esishubile futhi esimazonzo abasebenza ngaphansi kwaso. Indima edlalwa ngumfaniswano ekubumbeni isimo-bunjalo sabo emsebenzini nayo yabonisa ingqikithi encikile esemqoka eyahlonzwa ngenkathi kwenziwa uhlaziyo. / Toenemende misdaadsyfers lei globaal tot al hoër getalle oortreders in gevangenskap, wat onvermydelik die dinamiek van dié groeiende populasie verander. Die tendens noodsaak die transformasie van korrektiewe dienste, wat gevolglik die indiensneming van vroulike korrektiewe beamptes bespoedig het. ‘n Kwalitatiewe studie is onderneem met 17 vroulike beamptes te Kgoši Mampuru II Korrektiewe Bestuursarea, Pretoria, Suid-Afrika. ‘n Interpretiewe fenomenologiese analisemetode is toegepas, met die beginsels van die Sosiale Identitieitsteorie as grondslag, om die faktore te konseptualiseer wat bydra tot werksidentiteitvorming van vroue in hierdie manlik gedomineerde sektor. Temas geidentifiseer behels die rol van die korrektiewe omgewing as sosiale instelling, korrektiewe dienste wat funksioneer as afsonderlike gemeenskap, en die besondere bydraes wat die vroulike beampte, juis deur haar uniekheid lewer. Emosionele arbeid, voortdurende waaksaamheid, asook die rol van haar uniform, is verder aangedui as betekenisvolle meganismes wat dié beamptes aanwend in ‘n uitdagende omgewing en so hul regmatige plek inneem in hierdie onkonvensionele werksmilieu. / Psychology / M.A. (Psychology)

Abstracts in English, Afrikaans and Zulu / In this study, social exclusion in an independent, faith-based girl’s school in South Africa was investigated. Bullying is widely recognised as being unacceptable and is addressed by many schools in the form of anti-bullying policies. However, on ongoing basis, girls are being socially excluded from relationships and because this behaviour is often so subtle, it is neither recognised as a form of bullying nor is it being addressed within schools. Theologians argue that educational institutions ought to evaluate the ethical dimension of knowledge construction and that a focus on moral norms, values and virtues need to be a fundamental part of such communities, so that the well-being of its members is fostered. Unless problems such as social exclusion are understood from a theological-ethical perspective, it is unlikely that there will be a permanent change in girls’ behaviour. Changing societies that accommodate bullying requires changes in perspectives, attitudes and behaviour, and schools can make a significant contribution in providing a community in which every child feels accepted and is afforded dignity. This study offers a theoretical-ethical perspective of social exclusion and draws on insights from the fields of theological ethics, sociology, psychology and anthropology. The reasons why girls are socially excluded, the girls’ and the school’s systemic patterns of behaviour and what educators can do to develop an inclusive community are identified. To determine to what extent the theory was supported, alumnae were asked to complete the questionnaires and be interviewed. Some staff members also completed questionnaires and agreed to be interviewed. The findings of the empirical research indicated that the theoretical research was largely supported. Some interesting observations emerged from the questionnaires and interviews that expanded the understanding of social exclusion. One important finding was that the girls who are being excluded from social relationships feel that they are to blame and that they somehow deserve to be excluded. They experience strong feelings of shame as well as loss of self-esteem. This prevents them from discussing or reporting the problem and therefore the structures that are in place for such reporting are not effective. Another important finding was that there is a disconnection between the girls and the staff regarding the effectiveness of current interventions. Therefore, based on the theoretical research and the findings of the empirical data, this dissertation makes recommendations for establishing a community that promotes the well-being and dignity of all. / In hierdie studie is ondersoek ingestel na sosiale uitsluiting in ’n onafhanklike, geloofsgebaseerde meisieskool in Suid-Afrika. Treitering word wyd as onaanvaarbaar erken en word deur baie skole in die vorm van anti-treiterbeleide aangeroer. Dit is egter so dat baie meisies voortdurend op sosiale vlak uit verhoudings gesluit word en omdat hierdie gedrag so subtiel is, word dit nie as ’n vorm van treitering erken nie en dit word ook nie in skole aangespreek nie. Teoloё voer aan dat opvoedkundige instellings die etiese dimensie van kenniskonstruksie behoort te evalueer en dat ’n fokus op morele norme, waardes en deugde noodwendig ’n fundamentele deel van sodanige gemeenskappe behoort te wees sodat die welsyn van gemeenskapslede bevorder kan word. Tensy probleme soos sosiale uitsluiting vanuit ’n teologies-etiese perspektief hanteer gaan word, is dit onwaarskynlik dat daar enige permanente verandering in die meisies se gedrag sal wees. Om samelewings wat treitering akkommodeer te verander, vereis verandering in perspektiewe, houdings en gedrag en skole kan ’n aansienlike bydrae lewer om ’n gemeenskap te vestig waarin elke kind aanvaarding en waardigheid ervaar. Hierdie studie bied ’n teoreties-etiese perspektief ten opsigte van sosiale uitsluiting en steun op insigte uit velde soos sosiologie, sielkunde en antropologie. Die studie identifiseer redes waarom meisies sosiaal uitgesluit word, die meisies sowel as die skool se sistemiese gedragspatrone, en wat opvoeders kan doen om ’n inklusiewe gemeenskap te ontwikkel. Om te bepaal tot watter mate die teorie ondersteun word, is oudleerders gevra om vraelyste te voltooi en om aan onderhoude deel te neem. Sommige personeellede het ook vraelyste voltooi en tot onderhoude ingestem. Die bevindinge van die empiriese navorsing het getoon dat die teoretiese navorsing grotendeels ondersteun word. ’n Paar interessante waarnemings het uit die vraelyste en onderhoude geblyk. Hierdie waarnemings het die verstaan van sosiale uitsluiting heelwat verbreed. Een belangrike bevinding is dat meisies wat van sosiale verhoudings uitgesluit word, voel dat hulle die blaam daarvoor moet dra en dat hulle om een of ander rede verdien om uitgesluit te word. Hulle ervaar sterk gevoelens van skaamte sowel as verlies aan selfwaarde. Dit weerhou hulle daarvan om die probleem te bespreek of te rapporteer en daarom is sodanige rapporteringstrukture nie doeltreffend nie. ’n Ander belangrike bevinding is dat daar nie ’n uniforme begrip is tussen die meisies en die personeel ten opsigte van die doeltreffendheid van huidige intervensies nie. Daarom, gebaseer op die teoretiese navorsing en die bevindinge van die empiriese data, maak hierdie dissertasie aanbevelings ten opsigte van die skep van ’n gemeenskap wat die welstand en waardigheid van almal bevorder. / Kwesi sifundo kuphandwe ngokubukulwa kwisikolo samantombazana esizimeleyo nesisekelwe elukholweni eMzantsi Afrika. Ububhovubhovu buthathwa jikelele njengento engamkelekanga kwaye kuyaliwa nabo kwizikolo ezininzi ngokusebenzisa imigaqo nkqubo yokulwa ububhovubhovu. Noxa kunjalo, kuyaqhubeka ukubukulwa kwamantombazana kubudlelwane obuthile. Ngenxa yokuba lo mkhwa usenzeka mayana kakhulu, awuqondwa njengobubhovubhovu kwaye akukho nto yenziwayo ezikolweni. Iingcali zakwaLizwi zithi amaziko emfundo kufuneka ayivavanye inkalo yolwazi lwesimilo esinyulu, agxininise kwiinqobo zokuziphatha, nezexabiso lobuntu ekufuneka zibe yinxalenye esisiseko kwabahlala kula maziko, ukwenzela ukuba baphatheke kakuhle bonke abahlala apho. Ukuba iingxaki ezifana nokubukulwa aziqondwa ngokwenkalo yezokholo nobunyulu, mhlawumbi akungekhe kubekho umahluko ekuziphatheni kwamantombazana. Ukuguqula uluntu olwamkela ububhovubhovu kufuna ukutshintshwa kweembono, izimvo nokuziphatha kwaye ke izikolo zingafaka igxalaba kakhulu ekumiseleni imiphakathi apho wonke umntwana eziva amkelekile, aphatheke ngesidima. Esi sifundo siveza inkalo yokucinga esekelwe kwingcingane yobunyulu yokubukulwa, kwaye ithabathela kwizimvo zezifundo zobunyulu bezokholo, ezentlalo, ezobume bomphefumlo nengqondo, nezeengcambu zoluntu nezizwe. Izizathu zokubukulwa kwamantombazana ekuhlaleni, imigaqo nkqubo yezikolo nokunokwenziwa ziititshala ekuphuhliseni imiphakathi edibanisayo yimiba echongiweyo. Ukuze kubonwe ukuba ingaba le ngcingane inenkxaso engakanani na, kwacelwa abafundi bakudala beli ziko ukuba baphendule uluhlu lwemibuzo, bavume nokudlana indlebe nabaphandi. Bakhona nabanye abasebenzi beziko abaluphendulayo uluhlu lwemibuzo, bavuma nokudlana indlebe nabaphandi. Okwafunyaniswayo kuphando olusekelwe kubungqina babonisa ukuba ngokwenene, ingcingane yophando yayinenkxaso kakhulu. Kwavela amanqaku anomdla kwiimpendulo zemibuzo nodliwano ndlebe, kwaye oko kwalwandisa ulwazi malunga nokubukulwa eluntwini lwendawo. Okunye okubalulekileyo phakathi kwezinto ezafunyaniswayo yaba kukuba amantombazana abukulwayo kubudlelwane nabanye babeziva ngathi banetyala, kwaye bafanele ukubukulwa. La mantombazana ayeziva engathi asehlazweni kwaye ayengazixabisanga. Le nto yenza ukuba angayixeli le mpatho, angafuni nokuba kuxoxwe ngayo. Ngoko ke imiqathango ebekelwe ukuxela lo mkhwa ayisebenzi. Kwaphinda kwafunyaniswa ukuba kukho ukungadibani phakathi kwamantombazana nabasebenzi malunga nempumelelo yemiqathango yokuwakhusela. Ngoko ke, ngokukhokelwa luphando lwengcingane nobungqina obufunyaniswe kuphando, le ngxelo yophando inika iingcebiso zokuseka umphakathi okhuthaza ukuphatheka kakuhle nangesidima komntu wonke. / Philosophy, Practical and Systematic Theology / M. Th. (Theological Ethics)