Abstracts in English, Afrikaans and Zulu / This research investigated work as a calling, the relationship with work engagement and the effect on burnout in the Namibian health care sector. A quantitative survey was conducted on a convenient sample of nurses (N = 261) employed by government and private hospitals in Namibia. Kendall's tau_b correlation analysis indicated a positive correlation between job/calling orientation and total work engagement, and a negative correlation with the burnout sub-dimensions of exhaustion and cynicism/ depersonalisation. The results of this study also suggest that both job/calling and work engagement are statistically related to the respondents’ positive world view, which is an important attribute for quality of life. Additionally, the study revealed that burnout had a partial mediation effect on the interaction between job/calling and work engagement. Selected demographic characteristics had a partial moderation effect on the relationship between job/calling orientation, work engagement and burnout. These findings may provide new knowledge for the design of workplace practices that assess calling orientation, and may enhance work engagement. The study provided a deepened understanding of the interrelationships between work as a calling, work engagement and burnout. On a practical level, the recommendations provided can be used by human resource management practitioners, nurse managers and health care providers to motivate health care workers to become more productive in the provision of quality health care, and to improve the management of employees throughout their employment life cycle. / In hierdie studie is werk as ʼn roeping en die verband tussen werkverbintenis en die uitwerking van ooreising in die Namibiese gesondheidsorgsektor ondersoek. ʼn Kwantitatiewe opname is onder ʼn geriefsteekproef van verpleegsters (N = 261) by private en staatshospitale in Namibië gedoen. Volgens Kandall se tau_b-korrelasieanalise is daar ʼn positiewe korrelasie tussen pos/roepingsgerigtheid en totale werkverbintenis, en ʼn negatiewe korrelasie met die ooreisingsubdimensies van uitputting en sinisme/ontpersoonliking. Die uitslag van hierdie studie dui daarop dat sowel pos/roeping as werkverbintenis statisties met die respondente se positiewe wêreldbeskouing, ʼn belangrike kenmerk vir lewenskwaliteit, verband hou. Afgesien hiervan dui die uitslag daarop dat ooreising ʼn gedeeltelike mediasie-effek op die wisselwerking tussen pos/roeping en werkverbintenis het. Die gekose demografiese kenmerke het ʼn gedeeltelik matigende effek op die verband tussen pos/roepingsgerigtheid, werkverbintenis en ooreising. Hierdie bevindings is nuwe kennis vir die ontwerp van werkplekpraktyke wat roepingsgerigtheid evalueer en dit kan werkverbintenis verbeter. Hierdie studie bied groter insig in die onderlinge verbande tussen werk as ʼn roeping, werkverbintenis en ooreising. Op ʼn praktiese vlak kan mensehulpbronbestuurders, verpleegsterbestuurders en gesondheidsorgverskaffers die aanbevelings gebruik om gesondheidsorgwerkers te motiveer sodat hulle produktiewer in die lewering van goeie gesondheidsorgdienste raak. Dit kan eweneens gebruik word om gesondheidsorgwerkers hulle hele werkslewensiklus deur beter te bestuur. / Lolu cwaningo beluphenya umsebenzi njengobizo lomsebenzi, ubudlelwano bokuzibandakanya emsebenzini kanye nomthelela wokukhathala kakhulu kwabasebenzi emkhakheni wezempilo eNamibia. Isaveyi eyencike kumanani iye yenziwa ngokuthi kuthathwe isampuli efanele yabahlengikazi (N = 261) abaqashwe yizibhedlela zikahulumeni kanye nezibhedlela zangasese eNamibia. Uhlaziyo lukaKendall lwe-tau_b luveze ubudlelwano obuhle obuphakathi kobizo/kokufundiswa umsebenzi kanye nokuzibandakanya ngokugcwele emsebenzini, kanye nobudlelwano obubi bokukhathala kwezigatshana ezincane zokudangala kanye nokwenza into ngesizathu sokuzinceda wena wedwa/ukuqeda ukuzibheka wena wedwa. Imiphumela yalolu cwaningo nayo iphakamisa ukuthi kokubili umsebenzi/nobizo lomsebenzi kanye nokuzibandakanya emsebenzini ngokwamanani kuhlobene nombono omuhle wabaphenduli bemibuzo mayelana nomhlaba, okungumthelela obalulekile kwizinga elihle lempilo. Ngaphezu kwalokho, ucwaningo luveze ukuthi ukukhathala kakhulu ngakolunye uhlangothi kunomphumela omuhle wokuxazulula kahle lapho kuhlangana khona umsebenzi/ubizo lomsebenzi kanye nokuzibandakanya emsebenzini. Izimpawu ezikhethiwe zedemografi ngakwenye ingxenye zinomthelela wozinzisa kahle ubudlelwano obuphakathi kohlelo lokungeniswa emsebenzi/obizweni lomsebenzi, kokuzibandakanya emsebenzini kanye nokukhathala kakhulu emsebenzini. Lolu lwazi olutholakele lungaletha ulwazi olusha olumayelana nedizayini yezingqubo zendawo yomsebenzi, okuyizingqubo ezihlola ukufundiswa ngobizo lomsebenzi kanti lokhu kungaqinisa ukuzibandakanya emsebenzini. Empilweni yangempela, izincomo zingasetshenziswa abasebenzi bomnyango wezokuqhashwa kwabasebenzi, abaphathi babahlengikazi kanye nabahlinzeki bezempilo ngesizathu sokukhuthaza abasebenzi bezempilo ukuba babe abasebenzi abaqotho mayelana nokunikezwa kwezinsiza zempilo zezinga eliphezulu, kanyenokuthuthukisa nohlelo lokuphathwa kwabasebenzi empilweni yabo yonke yokusebenza. / Business Management / D. Com. (Business Management)

Abstracts in English, Afrikaans and Zulu / Worldwide, students compete for a limited number of places at universities. By increasing the use of distance education, more students could have access to tertiary education. The problem addressed in this study related to the challenges faced by an ODL university to assess undergraduate modules in accounting sciences by way of technology-enhanced, non-venue-based alternative assessments, instead of the traditional venue-based examinations. The purpose of the current study was to develop an alternative assessment framework for ODL undergraduate accounting sciences modules as a possible solution to the assessment challenges faced by accounting graduates and universities in an ODL environment. The legitimacy of qualifications was considered by reviewing the identity verification of students and other ethical issues, as well as the influence on the accreditation by professional and other regulatory and governing bodies. Institutional and neo-institutional theories were used within the ODL context as foundational principles. Design-based research was used to develop two conceptual frameworks – one based on the theoretical elements and the other on non-venue-based alternative assessments in the ODL context. The two conceptual frameworks were evaluated using interviews conducted with ODL lecturers and members of professional accounting bodies. Thereafter, the data were analysed using thematic analysis. Triangulation was used as a final evaluation of the conceptual frameworks by analysing comments from students included in reports from an alternative assessment pilot study. The two conceptual frameworks were combined in one final framework. This final framework demonstrates how the institutional theory affects the institution and, specifically, internal issues. Due to the complexity of the ODL institution, external influences (such as technology) result in aspects of the neo-institutional theory becoming even more relevant to the current study. This complexity, together with the mimetic forces of technology and innovation, creates uncertainty. However, it became clear from the data analysis that coercive and normative forces result in ‘more certainty’. The alignment of these isomorphic forces resulted in legitimacy. Due to the importance of technology in the ODL environment, it became clear that technology should be anthropomorphically considered a stakeholder in the ODL institution. The inclusion of stakeholder theory created improved performance and the potential for innovation in order to ensure the legitimacy of qualifications. / Studente ding wêreldwyd mee vir 'n beperkte aantal plekke in universiteite. Indien die gebruik van afstandsonderrig uitgebrei word, kan meer studente toegang tot tersiêre onderwys kry. Die probleem waarop hierdie studie fokus is die uitdagings van 'n OAO-universiteit om voorgraadse modules in rekeningkundige wetenskappe te assesseer deur middel van tegnologies verbeterde, nie-lokaalgebaseerde alternatiewe assesserings in plaas van die tradisionele, lokaalgebaseerde eksamens. Die doel van die huidige studie was om 'n alternatiewe assesseringsraamwerk vir voorgraadse rekeningkundige wetenskapmodules in OAO te ontwikkel as 'n moontlike oplossing vir die assesseringsuitdagings van rekeningkundige gegradueerdes en universiteite in ’n OAO-omgewing. Die geldigheid van kwalifikasies is oorweeg deur 'n oorsig te doen oor die identiteitsverifiëring van studente en ander etiese aangeleenthede, asook die invloed op die akkreditasie deur professionele en ander regulatiewe beheerliggame. Institusionele en neo-institusionele teorieë is in die OAO-konteks as grondbeginsels gebruik. Ontwerpgebaseerde navorsing is gebruik om twee konseptuele raamwerke te ontwikkel – een gebaseer op die teoretiese elemente en die ander op nie-lokaalgebaseerde alternatiewe assesserings in die OAO-konteks. Die twee konseptuele raamwerke is geëvalueer aan die hand van onderhoude met OAO-dosente en lede van professionele rekeningkundige liggame. Hierna is die data deur middel van tematiese analise ontleed. Triangulasie is gebruik as 'n finale evaluering van die konseptuele raamwerke deur die kommentaar van studente wat in verslae van 'n alternatiewe assesseringsvoorstudie ingesluit is, te evalueer. Die twee konseptuele raamwerke is in een finale raamwerk gekombineer. Hierdie finale raamwerk demonstreer hoe die institusionele teorie die instelling en, spesifiek, interne aangeleenthede beïnvloed. As gevolg van die kompleksiteit van die OAO-instelling, veroorsaak eksterne invloede (soos tegnologie) dat die neo-institusionele teorie selfs meer relevant vir die huidige studie word. Hierdie kompleksiteit, tesame met die mimetiese magte van tegnologie en innovasie, skep onsekerheid. Dit is egter duidelik uit die data-analise dat dwang- en normatiewe magte ‘meer sekerheid’ veroorsaak. Die belyning van hierdie isomorfiese magte veroorsaak geldigheid. As gevolg van die belangrikheid van tegnologie in die OAO-omgewing, is dit duidelik dat tegnologie antropomorfies beskou moet word as 'n belanghebber in die OAO-instelling. Die insluiting van die belanghebbende teorie het verbeterde prestasie en die potensiaal vir innovasie tot gevolg gehad, om sodoende die geldigheid van kwalifikasies te verseker. / Emhlabeni wonke, abafundi bazabalazela ukuthola ithuba lokungena kwizindawo ezingamanyuvesi amancane ngenani. Ngokukhulisa izinga lokusetshenziswa kohlelo lokufunda ukude, abafundi abaningi bebangakwazi ukungena emazikweni ezemfundo aphakemeyo. Inkinga exazululwa kulolu cwaningo imayelana nezinselelo ezibhekene nenyuvesi yohlelo lwe-ODL ukuhlola amamojuli asesigabeni seziqu zokuqala kwisayensi ye-accounting ngendlela yoncedo lobuchwepheshe, ngezinye izinhlelo zokuhlola ezingenziwa endaweni eyodwa, kunokusebenzisa uhlelo olwejwayelekile lokuhlolwa okwenziwa endaweni eyodwaethize. Inhloso yocwaningo lwamanje kwaye kungukwakha esinye isakhiwo sokuhlola samamojuli esayensi ye-accounting yeziqu zokuqala, lokhu kwenziwa njengekhambi elingaxazulula izinselelo zokuhlola ezibhekene nabafundi besifundo se-accounting kanye namanyuvesi akusizinda sohlelo lwe-ODL. Udaba lokuba semthethweni kweziqu luye lwabhekwa ngokubuyekeza ukuqinisekiswa kwamagama abafundi kanye nezinye izindaba ezimayelana nemigomo yokuziphatha, kanye nomthelela phezu kokwamukelwa kwamaprofeshinali kanye nezinye izinhlaka eziqinisa umthetho kanye nezinye izinhlaka eziphetheyo. Amathiyori eziko kanye nalawo ohlelo olusha lwamaziko asetshenziswe ngaphakathi kwesizinda se-ODL njengemigomo eyisisekelo. Ucwaningo olususelwa kwidizayini lusetshenziswe ukwakha izinhlaka ezimbili zegama – olunye uhlaka lususelwe kwizinto zethiyori kanye nakwezinye izinhlelo zokuhlola ezingasuselwa ezindaweni ezimile ngaphakathi kwesizinda se-ODL. Izinhlaka ezimbili zezakhiwo ziye zahlolwa ngokusebenzisa izinhlolovo ezenziwa abafundisi be-ODL kanye namalungu wezinhlangano eziprofeshinali zesifundo se-accounting. Ngemuva kwalokho, idatha ihlaziywe ngokusebenzisa uhlelo lokuhlaziya isihloko. Unxantathu wezinhlolovo (triangulation) usetshenziswe njengohlelo lokugcina lokuhlola izakhiwo zegama ngokuhlaziya izimvo ezivela kubafundi ezixutshwe kwimibiko evela ohlelweni lokuhlolwa kwesivivinyo socwaningo.Lezi zakhiwo zamagama ezimbili zihlanganiswe kuhlaka olulodwa lokugcina. Lolu hlaka lwesakhiwo lukhombisa indlela umqondo weziko othinta ngayo iziko, ikakhulu, izinto ezingaphakathi. Ngenxa yengxubevange yeziko elinohlelo lwe-ODL, imithelela evela ngaphandle (enjengobuchwepheshe) idala izinto ezihambelana nomqondo omusha weziko oya ngokuya uhambisane nesifundo samanje socwaningo. Le ngxubevange indawonye nemimoya yobuchwepheshe kanye namaqhinga amasha, kuletha isimo esingenakuqinisekiswa. Yize kunjalo, kuya ngokucaca ukusukela ekuhlaziyweni kwedatha ukuthi imimoya ephoqayo kanye naleyo eyejwayelekile idala isimo esingaziwa. Ukuhambisana kwalawa mandla okudalwe yizinto ezisemthethweni. Ngenxa yokubaluleka kobuchwepheshe kwisizinda se-ODL, kuye kwacaca ukuthi ubuchwepheshe kufanele buthathelwe phezulu njengesidlalindima kwiziko le-ODL. Ukufakwa komqondo womdlalindima kudale umsebenzi omuhle othuthukile kanye namathuba okuveza amaqhinga amasha ukuze kuqinisekiswe isimo sokuqinisekisa iziqu ukuthi zibe semthethweni. / College of Accounting Sciences / D. Phil. (Accounting Sciences)

Abstracts in English, Zulu and Southern Sotho / Middle managers are tasked with supporting new initiatives and change, while at the same time experiencing challenges in making sense of the strategic initiative and giving sense to other members of the organisation. This dissonance experienced by middle managers tasked with change informed the topic of the research. The current study explores the strategising of middle managers through sensemaking and sensegiving during a strategic initiative in a single case study within a financial services provider in South Africa. The study seeks to examine the phenomenon through the theoretical lenses of the strategy-as-practice perspective, middle manager perspective and the theory of sensemaking and sensegiving. The study adopted a qualitative-exploratory design which involved collecting data through semi-structured in-depth individual faceto-face interviews. Data was analysed through coding, using thematic analysis and the categorisation and interpretation of common themes. Three main themes emerged from the study which were categorised as middle manager dissonance, middle manager sensemaking and sensegiving actions and middle manager practices in sensemaking and sensegiving. These themes offer insight into middle manager strategising, sensemaking and sensegiving during a new strategic initiative. The study concludes that when the organisation introduced a new strategic initiative middle managers’ knowledge was disturbed. These middle managers experienced various emotions as they were trying to make sense of the changes while giving sense to other members of the organisation. Findings confirmed delays in implementation due to lack of understanding of the change by middle managers. The study also concludes that although middle managers experienced challenges initially, they moved into a task of “selling” the new initiative through sensemaking and sensegiving. Middle managers got involved in various practices such as team discussions and information sharing sessions as they make sense and give sense to other team members. Through this interaction, middle managers aligned others and created common understanding while they influence them through sensegiving. Findings of the current study may offer valuable knowledge to organisations in the financial sector and practitioners tasked with v new strategic initiatives. The study also responds to calls for more research using the strategy-as-practice perspective and the theory of sensemaking and sensegiving. / Abaphathi abasesigabeni esiphakathi banikezwe umsebenzi wokuxhasa imizamo emisha kanye nezinguquko, kanti ngesikhathi esisodwa bahlangabezana nezinselele ekwenzeni imizamo yamasu ukuthi izwakale kwamanye amalungu enhlangano. Le nkinga ihlangabezana nabaphathi abasesigabeni esiphakathi abanikezwe umsebenzi wezinguquko ezinomthelela kwisihloko socwaningo. Isifundo socwaningo siphenyisisa ukusetshenziswa kwamasu ngabaphathi abasesigabeni esimaphakathi ngokuveza umbono ozwakalayo kanye nokunikeza umbono ozwakalayo ngesikhathi kunohlelo lwemizamo yamasu kwisibonelo esisodwa ngaphakathi kwezinhlangano ezihlinzekana ngezimali eNingizimu Afrika. Ucwaningo lunqume ukubukisisa lolu daba ngamehlo omqondo wengqubo yamasu, ngomqondo wabaphathi besigaba esimaphakathi kanye nethiyori yokwenza umqondo uzwakale kanye neyokunikeza umqondo. Uhlelo lwedizayini ehlolisisayo (qualitative-exploratory design) lwamuke lwa, kanti lona lwaluxuba ukuqoqwa kwedatha ngokusebenzisa indlela embaxambili ejulile yenhlolovo yokuxoxisana kwabantu ubuso nobuso. Idatha yahlaziywa ngokuphawula, ngokusebenzisa izindlela zokuchaza indikimba kanye nokwehlukanisa izindikimba kanye nokuchaza izindikimba ezejwayelekile. Kuye kwavela izindikimba ezisemqoka ezintathu ngaphakathi kocwaningo, okuyizindikimba ezehlukaniswe njengokungavumelani kwesigaba sabaphathi esimaphakathi, izenzo zabaphathi abasesigabeni esimaphakathi ezinomqondo ozwakalayo kanye nezinikeza umqondo. Lezi zindikimba zinikeza ulwazi olungaphakathi mayelana nohlelo lokuphatha lwesigaba esimaphakathi ekuhleleni amasu, umqondo ozwakalayo kanye nokunikeza umqondo ngesikhathi sokuhlela amasu amasha. Isifundo socwaningo siye saphetha ngokuthi uma inhlangano yethula isu elisha, ulwazi lwabaphathi besigaba esimaphakathi luyaphazamiseka. Laba baphathi besigaba esimaphakathi bahlangabezana nemizwa eyahlukahlukene ngesikhathi bezama ukwenza izinguquko ukuba zibe nomqondo ozwakalayo kanti ngakolunye uhlangothi lezi zinguquko zinikeze amanye amalungu enhlangano umbono ozwakalayo. Ulwazi olutholakele luyaqinisekisa ukuthi kuye kwabakhona ukubambezeleka ekusetshenzisweni kohlelo ngenxa yokuthi abaphathi besigaba esimaphakathi abazwisisanga izinguquko. Ucwaningo futhi luye lwaphetha ngokuthiyize abaphathi besigaba esiphakathi behlangabezene nezingqinamba ekuqaleni, kodwa bangene emsebenzini “wokuthengisa” imizamo emisha ngokukwenza izinguquko zizwakale futhi zilethe umqondo ozwakalayo. Abaphathi abasesigabeni esiphakathi baye babandakanyeka ezenzweni ezahlukahlukene ezinjengezingxoxo zeqembu kanye nezithangameni zokwabelana ngolwazi njengoba benza umqondo ozwakalayo futhi bebenikeza umqondo ozwakalayo kwamanye amalungu eqembu. Ngalokhu kuhlangana, abaphathi abasesigabeni esiphakathi bahlanganisa abanye futhi bakhe ulwazi olufanayo njengoba bebaguqula ngohlelo lokunikezwa kolwazi. Ulwazi olutholakele locwaningo lwamanje lunganikeza ulwazi olubalulekile kwinhlangano emkhakheni wezezimali kanti nabasebenzi ngezimali banikezwe umsebenzi wokucabanga eminye imizamo yamasu amasha. Ucwaningo nalo luphendula ngokucela ukuthi kwenziwe ucwaningo oluningi ngokusebenzisa umqondo wamasu njengezingqubo kanye nethiyoriyokwenza umqondo ozwakalayo nokunikeza umqondo ozwakalayo. / Batsamaisi ba bohareng ba filwe mosebetsi wa ho tshehetsa merero e metjha le phetoho, empa ba ntse ba kopana le diphephetso tsa ho utlwisisa mekgwa e sebediswang ho fihlela dipheo le ho etsa hore ditho tse ding di utlwisise se etsahalang kgwebong. Ho se dumellane hona ha mehopolo ya batsamaisi ba bohareng ba filweng mosebetsi wa phetoho ke hona ho entseng hore phuputso e etswe ka sehlooho sena. Phuputso e batlisisitse ka mawa ao batsamaisi ba bohareng ba tlang ka oona ka ho tlameha hore bona ba bontshe kutlwisiso ya se etsahalang le ho etsa hore baokamedi ba bona le ditho tse ding di utlwisise, nakong eo ho tluwang ka mekgwa e ka sebediswang ho fihlela dipheo, phuputsong e le nngwe e ithutang ka tsela eo bankakarolo ba palo e nyane ba etsang dintho ka yona phanong ya ditshebeletso tsa ditjhelete Aforika Borwa. Phuputso e hlahloba ketsahalo ena ka kgopolo ya tshebediso ya lewa, ho ya ka mohopolo wa motsamaisi ya bohareng le mohopolokakaretso wa ho utlwisisa le ho etsa hore baokamedi le ditho tse ding di utlwisise se etsahalang kgwebong. Mokgwa wa ho fuputsa e bile wa ho botsa dipotso ka botebo ho fumana dintlha ka botlalo ka ho bokella datha ka ho tshwara diinthaviu tsa molomo le molomo. Datha ena e ile ya sekasekwa ka hloko, e fetoletswe khoutung e sebedisetswang ho e hlopha ho ya ka mookotaba o utlwisisehang. Phuputso e bile le mookaba e meraro e ka sehloohong, e hlophisitsweng ho ya diphapano tsa menahano ya batsamaisi ba bohareng, diketso tsa batsamaisi ba bohareng tse bontshang kutlwisiso ya boemo boo ba leng ho bona le dintho tse etsahalang hore ba kgone ho nka diqeto tse loketseng le diketso bontshang bokgoni ba ho etsa hore baokamedi le ditho tse ding di utlwisise. Mookataba ena e fana ka kutlwisiso mererong e etswang ka hloko, kutlwisisong ya se etsahalang le ho etsa hore ba bang ba utlwisise diqeto tse nkwang nakong eo ho tluwang ka mokgwa o motjha wa ho fihlela dipheo. Phethelo ya phuputso ena e bile hore ha kgwebo e qala ho sebedisa mokgwa o motjha wa ho fihlela dipheo tsa yona, batsamaisi ba bohareng ba a kgathatseha. Batsamaisi bana ba bohareng ba eba le maikutlo a fapaneng ha ba leka ho utlwisisa diphetoho tsena ba ntse ba lokela ho etsa hore basebetsi ba bang ba utlwisisa se etsahalang kgwebong. Ho fihletswe hore moralo ona wa phetoho o dieha ho sebetsa ka ha batsamaisi ba bohareng ba sa o utlwisise. Hape phuputso e phethetse ka hore le ha batsamaisi ba bohareng ba e ba le diphephetso tse itseng ha ba qala, ba qetella ba etsa hore moralo o motjha “o amohelehe” ka hore bona ba bontshe kutlwisiso ya oona mme ba tsebe ho nka diqeto tse tla etsa hore baokamedi le basebetsi ba bang le bona ba utlwisise. Basebetsi ba bohareng ba nka karolo dinthong tse fapaneng tse jwalo ka dipuisano tsa dihlopha tsa tshebetso le dikopanong tseo ho hlahlellanwang ho tsona ha ba ntse ba bontsha kutlwisiso le ho etsa hore basebetsi ba bang ba a utlwisisa. Ka dipuisano tsena, basebetsi ba bohareng ba etsa hore ditho tse ding di be le kutlwisiso eo bohle ba nang le yona ha ba ntse ba etsa hore le bona ba utlwisise. Diphihlelo tsa phuputso ya jwale di ka fa dikgwebo tse leng lekaleng la ditjhelete lesedi la bohlokwa mmoho le basebetsi ba lokelang ho etsa mesebetsi e hlokang tshebediso ya mekgwa e metjha ya ho tlisa phetoho tshebetsong. Hape, phuputso e fana ka karabo tlhokehong ya dipatlisiso tse ding tsa mohopolo wa ho sebedisa lewa le mohopolokakaretso wa ho bontsha kutlwisiso ya se etsahalang le ho etsa hore ditho tse ding di utlwisise. / M. Com. (Business Management)

Abstracts in English, Xhosa and Zulu / This quantitative study explores procedural knowledge, perception of GM food products and factors that influence the purchasing decision of 326 respondents by means of a questionnaire. Recruitment of the respondents was done by approaching various businesses and Schools in Mooi River to which the questionnaire was distributed to their respective personnel. The respondents’ showed that they were not very knowledgeable of GM food products, but were not particularly ignorant either. The results also showed that they did not look for any GM-related information from various sources and believed that scientists were the most credible source of GM-related information. In general, the respondents did not perceive GM food products as having any nutritional benefits; did not perceive GM food products to provide an economic benefit, except to increase food supplies by boosting the economy through the implementation of biotechnology; and perceived longer shelf life as a beneficial GM food product quality. The respondents also feared the susceptibility to cancer, toxicity, allergic reactions, alterations in kidney functions, immune malfunction and especially infertility problems after consumption of GM food products. The respondents did not show particular fear towards the ethical aspects of GM food products, except in that GM food products are produced in an unethical manner. Fear was also not shown towards the consumption aspects of GM food products including scepticism towards the safety GM food products and possible threats to living things. The respondents indicated that increased food supplies through the production of GM food products, possible cancer development after consumption, allergenicity, reduced usage of pesticides and harmful effect on the environment were GM-related factors that would influence their purchasing decision of GM food products. The general GM-related barriers that influenced the respondents purchasing decision of GM food products included not looking out for GM food products in particular, knowing too little about GM food products, not having a particular interest in GM food products and never knowing if a product contains a GM component or not. / Esi sifundo, nesiqhutywa ngokuqwalasela amanani ezenzeko, saphanda ngolwazi lwendlela ebonwa ngayo inkqubo yeemveliso zokutya zeGM (iimveliso ezinyangwe ngobuchule obaziwa ngelesiNgesi elithi genetically modified) kwakunye neemeko eziphembelela izigqibo zokuthenga ezi mveliso, zigqibo ezo zathathwa ngabathathi nxaxheba abangama-326 nabathi baphendula uluhlu lwemibuzo. Ukuloba/ukurhwebesha abathathi nxaxheba kwenziwa ngokucela uncedo kumashishini nezikolo eziseMooi River. Abathathi nxaxheba baveza ukuba abanalwazi kakuhle ngeemveliso zokutya zeGM, kodwa banalo ufifana. Iziphumo zadiza ukuba azange baphande ulwazi olumalunga nonyango lweemveliso kwaye babekholelwa ukuba iingcali zenzululwazi zizo ezaziyimithombo yolwazi ethembekileyo malunga nalo mbandela. Ngokuthe gabalala, abathathi nxaxheba babengaziboni ziluncedo kwisondlo okanye kuqoqosho ezi mveliso zokutya zeGM, kwaye babelindele ukuba ezi mveliso zandise ukutya okuveliswayo ngokukhuthaza ezoqoqosho ngokusebenzisa ubuchwepheshe bezendalo, (ibiotechnology). Babecinga ukuba uphawu oluluncedo lokutya okuveliswe ngeendlela zeGM kukuba kuhlala ixesha elide, akonakali msinya. Abathathi nxaxheba babesoyika ukuba bangasifumana lula isifo somhlaza, bangafumana ukutyhefeka kokutya, ukusoleka (iallergy), ukuchaphazeleka kokusebenza kwezintso, ubuthathaka bamajoni omzimba, okanye ubuthathaka benzala emva kokutya iimveliso zokutya zeGM. Abazange babonakalise uloyiko olumandla malunga nombandela weenqobo zesimilo ezayanyaniswa neemveliso zokutya zeGM, ngaphandle kokuba ezi mveliso ziveliswa ngendlela engenasimilo sisulungekileyo. Kwakhona, abazange babonakalise loyiko malunga nokutya iimveliso zokutya zeGM, bengazange bakrokrele ukungakhuseleki kwezi mveliso okanye ukuba yingozi kwazo kwezinye izidalwa. Abathathi nxaxheba baxela ukuba izigqibo zabo zokuthenga iimveliso zokutya zeGM zingaphenjelelwa kukucinga ngokwanda kokutya okuveliswayo, ukuvela komhlaza emva kokuzitya, ukusolwa, ukucutha ukusebenzisa izibulali zinambuzane kunye neziphumo ezinobungozi kwindalo esingqongileyo. Imiqobo jikelele engqamene nonyango lweGM neyaphembelela izigqibo zabathathi nxaxheba malunga nokuthenga iimveliso zokutya zeGM ziquka ukwazi kancinci ngeemveliso zokutya zeGM, kukungabi namdla kwiimveliso zokutya zeGM nokuba ubani angabi nalwazi lokuba imveliso ethile inalo na unyango lweGM okanye ayinalo. / Lolu cwaningo olugxile kwinani luye lwaphenya ulwazi olumayelana nolwazi lwengqubo, umqondo omayelana nenhlobo yokudla okuguquliwe (GM food) kanye nezinto ezinomthelela phezu kwesinqumo sokuthenga sabaphenduli bemibuzo abanga-326, lokhu kwenziwe ngokusebenzisa umbhalo oqukethe imibuzo. Abaphenduli bemibuzo batholwe ngokunxenxa amabhizinisi kanye nezikole ezihlukahlukene endaweni yaseMooi River. Abaphenduli bemibuzo bakhombisile ukuthi babenganalwazi ngemikhiqizo yokudla eguquliwe (GM), kanti laba baphenduli abazange bakhombise ukungabambisani nalolu cwaningo. Imiphumela iyakhombisa ukuthi abaphenduli abazange bafune ukuthola noma yiluphi ulwazi olumayelana Nokudla kwe-GM kwimithombo eyahlukahlukene kanti baye bakholwa ukuthi ososayensi bayimithombo yolwazi ethembekayo. Empeleni, abaphenduli abazange baqonde imikhiqizo yokudla kwe-GM njengokudla okunenzuzo yomsoco noma inzuzo yezomnotho kanti bebelidele le mikhiqizo ukuba yongeze inani lokudla elithunyelwayo ngokuxhasa umnotho ngokusebenzisa uhlelo lwe--biotechnology. Bakholelwa ekutheni umkhiqizo uhlale isikhathi eside emasheluvini, lokho okuyinzuzo kwikhwalithi yemikhiqizo yokudla kwe-GM. Abaphenduli baye besaba ukungenwa yisifo somdlavuza, ushevu, ukuguliswa yinhlobo yokudla okuthile, ukushintshana kokusebenza kwezinso, ukungasebenzi kahle kwamasosha omzimba kanti ikakhulu izinkinga zokwehluleka ukuzala ngemuva kokudla imikhiqizo yokudla kwe-GM. Abaphenduli abazange bakhombise ukwesaba mayelana nokuziphatha kwimikhiqizo yokudla kwe-GM, ngaphandle kokuthi nje le mikhiqizo ikhiqizwa ngendlela ephambene nomthetho. Abaphenduli abazange futhi bakhombise ukwesaba mayelana nodaba lokudliwa komkhiqizo wokudla kwe-GM,kuxutshwa phakathi ukuthandabuza mayelana nokuphepha kwale mikhiqizo kanye nalokho okungahle kuphazamise izinto eziphilayo. Abaphenduli baye bakhombisa ukuthi imizamo yokuthi kube nokudla okuningi ngokukhiqiza imikhiqizo yokudla kwe-GM, amathuba wokuphathwa yisifo somdlavuza ngemuva kokudla lokho kudla, ukungathandwa wukudla okuthize, ukunciphiswa kwezinga lokusebenziswa kwezibulalizinambuzane kanye nomphumela oyingozi phezu kwemvelo bekuyizinto ezihlobene nokudla kwe-GM lokho okuzoshintsha indlea yabo yokuthenga imikhiqizo yokudla kwe-GM. Izihibhe ezejwayelekile ezihlobene ne-GM eziye zashintsha isinqumo sabaphenduli sokuthenga imikhiqizo yokudla kwe-GM bekuxuba phakathi ukuphuma bayofuna ikakhulu imikhiqizo yokudla kwe-GM, luncane kakhulu ulwazi abanalo ngemikhiqizo yokudla kwe-GM, kuxuba ukungathandi imikhiqizo yokudla kwe-GM kanye nokungazi ukuba ngabe umkhiqizo wequkethe umkhakha we-GM noma akunjalo. / Life and Consumer Sciences / M.A. (Consumer Science)

Text in English / Abstracts in English, Afrikaans and isiZulu / The present study deploys Ngugi wa Thiongo’s (2009) decolonial concepts of dismembering and re-membering to critically explore J. M Coetzee’s selected fiction. In my reading of the novels Waiting for the Barbarians, Foe and Disgrace, I relate concepts of dismembering and re-membering to decoloniality. In the rendition of Ngugi, dismembering refers to the displacement and dispossession of the colonised, and their mental colonisation through cultural imperialism. Re-membering becomes the decolonial effort to undo physical and psychological dismembering. In the same way in which, since the Berlin Conference of 1884/5, Africa was divided, mapped and colonised, the cultures and histories of Africans were dismembered and dominated. Concerns for the land are expressed in the mapping and the confiscation of land which is depicted in the native’s desert dwellings in Waiting for the Barbarians, Cruso’s clearing of the land in Foe and Petrus’s taking over of Lucy’s farm in Disgrace. Furthermore, Coetzee’s use of language is one important narrative strategy that is explored to ascertain how Coetzee negates or speaks for, of and about the colonised through the narrator focaliser. This study reveals the reflexive nature of the selected novels and seeks answers to the question of why Coetzee tends to make his “black” characters voiceless and rootless (and sometimes nameless)? Is Coetzee suggesting that they have been silenced by history, by colonialism, or is he suggesting that he, the author, has no right to speak on their behalf? In the mode of writing and story-telling, is Coetzee suggesting the impossibility of the coloniser to speak for the colonised or, in speaking of them, does he give the servant characters a voice and can this voice be theirs, or can it be considered reliable? Is Coetzee presenting the power of passivity as a means of resistance and re-membering? This study, from a decolonial perspective, engages with the complex way Coetzee handles voice and the question of the agency of the colonised. / Hierdie studie benut Ngũgĩ wa Thiong'o (2009) se dekoloniale begrippe van verdeling en herindeling in ʼn kritiese beskouing van J. M. Coetzee se geselekteerde fiksie. In my vertolking van die romans Waiting for the Barbarians, Foe en Disgrace, bring ek die begrippe van verdeling en herindeling in verband met dekolonialisme. In Ngũgĩ se vertolking verwys verdeling na die verplasing en onteiening van die gekoloniseerdes, en hul geestelike kolonisering deur kulturele imperialisme. Herindeling word die dekoloniale poging om fisiese en sielkundige herindeling ongedaan te maak. Op dieselfde manier wat Afrika verdeel, gekarteer en gekoloniseer is sedert die Berlynse Konferensie van 1884/5, is Afrikane se kulture en geskiedenisse verdeel en gedomineer. Kommer oor die grond word te kenne gegee in die kartering en konfiskering van grond – soos uitgebeeld in die boorling se woestynverblyf in Waiting for the Barbarians, Cruso se opruiming van die grond in Foe en Petrus se oorname van Lucy se plaas in Disgrace. Verder is Coetzee se taalgebruik ʼn belangrike verhalende strategie wat bestudeer word om vas te stel hoe Coetzee die gekoloniseerde ontken of vir, van en oor die gekoloniseerde praat deur middel van die verteller/fokaliseerder. Hierdie studie openbaar die refleksiewe aard van die geselekteerde romans en soek vir antwoorde op die vraag van waarom Coetzee geneig is om sy “swart” karakters stemloos en wortelloos (en soms, naamloos) te maak. Suggereer Coetzee dat hulle deur die geskiedenis, deur kolonialisme, stilgemaak is – of suggereer hy dat hy, die outeur, nie die reg het om namens hulle te praat nie? Wil Coetzee deur sy manier van skryf en vertelling, aan die hand doen dat dit onmoontlik is dat die koloniseerder vir die gekoloniseerde kan praat; of, wanneer hy van hulle praat, gee hy aan die dienaarkarakters ʼn stem en kan dit hulle stem wees, of kan dit as betroubaar beskou word? Hou Coetzee die kraag van passiwiteit voor as ʼn vorm van weerstand en herindeling? Hierdie studie ondersoek, vanuit ʼn dekoloniale perspektief, die komplekse wyse waarop Coetzee stem en die vraag van die tussenkoms van die gekoloniseerde hanteer. / Ucwaningo lwamanje luchitha imiqondo ka-Ngũgĩ wa Thiong'o (2009) yokuqothula nokujoyina kabusha ukungabuswa ngelinye izwe ekuhloliseni ngokucophelela ukuqamba okukhethiwe kukaJ.M. Coetzee. Ekufundeni kwami amanoveli i-Waiting for the Barbarians, Foe and Disgrace, ngichaza imiqondo yokuqothula futhi ukujoyina kabusha ekungabusweni ngelinye izwe. Ekuhumusheni kuka-Ngũgĩ, ukuqothula kubhekisela ekufudukeni nasekuthunjweni kwalabo ababuswa ngelinye izwe, kanye nengqondo yabo ekubusweni ngelinye izwe ngokusebenzisa imiphakathi yamasiko. Ukujoyina kabusha kuba wumzamo wokungabuswa ngelinye izwe ukulungisa ukuqothula kokukhubazeka ngokomzimba nangokwengqondo. Ngendlela efanayo lapho i-Afrika ihlukaniswe ngakhona, ihlelwe ibalazwe futhi ibuzwa ngelinye izwe kusukela kwiNgqungquthela yaseBerlin ka 1884/5, amasiko kanye nemilando yabantu base-Afrika yaqothulwa futhi yabuswa. Ukukhathazeka kwezwe kuboniswa ebalazweni nasekuthunjweni komhlaba - njengoba kuboniswe ezindaweni zokuhlala zasogwadule ku- Waiting for the Barbarians, ku-Cruso ukuhlanzwa komhlaba-enovelini i-Foe nakuPetrus ukuthatha ipulazi likaLucy enovelini i-Disgrace. Ngaphezu kwalokho, ukusetshenziswa kolimi lukaCoetzee kuyisisindo esisodwa esibalulekile sokulandisa esihlolisiswayo ukuze kuqinisekiswe ukuthi uCozezee uphikisa kanjani noma ukhuluma kanjani, futhi mayelana nababuswa ngelinye izwe ngokusebenzisa umlandisi. Lolu cwaningo lwembula uhlobo oluthile lokucabanga lwamanoveli akhethiwe futhi lufuna izimpendulo embuzweni wokuthi kungani uCoetzee ejwayele ukwenza "abalingisi" bakhe abamnyama bengabonakali futhi bangenasisekelo (futhi ngezinye izikhathi abangenalo igama). Ingabe uCoetzee uphakamisa ukuthi baye bathuliswa ngumlando, ngukubuswa ngelinye izwe, noma ingabe uphakamisa ukuthi yena, umbhali, akanalo ilungelo lokukhuluma egameni labo? Ngendlela yokubhala nokuxoxa ngezindaba, ingabe uCoetzee uphakamisa ukuthi akunakwenzeka ukuba obusa elinye izwe akhulumele ababuswayo kulelo zwe noma, uma ekhuluma ngabo, uyabanika abalingiswa abayinceku izwi futhi leli zwi lingaba ngelabo, noma lingathathwa njengelethembekile? Ingabe uCoetzee uveza amandla okungahambisani njengendlela yokumelana nokujoyina kabusha? Lolu cwaningo, kusukela embonweni wokungabuswa ngelinye izwe, luhambisana nendlela eyinkimbinkimbi uCoetzee alawula izwi kanye nombuzo wokumela ababuswayo. / English Studies / M.A. (Theory of Literature: (English Studies))

Hazing is an ancient, universal practice. In past and modern societies, the need to join a group is an aspect of our humanity. The process of joining a group frequently includes the need to be hazed in order to legitimate full membership. This study uses the theoretical frameworks of Michel Foucault, Pierre Bourdieu’s perspectives of social order, Henri Tajfel and John Turner’s theory of social identity, and Albert Bandura’s theory of moral disengagement to look at individuals joining groups. In particular, the study has sought to ascertain why those who haze are motivated to act. A grounded theory has been developed through interviewing young adults, who while in positions of leadership as Grade 12 learners in Gauteng schools, planned hazing activities. The grounded theory shows that hazing while enacted by an individual is not solely driven by that person, but rather hazing is a means of cultural reproduction. The mechanism through which hazing occurs focuses on achieving a sense of belonging, conforming to a given culture and consenting to hazing. The hazer is motivated to pass on aspects of the school’s culture, namely school traditions, hierarchical structures, means and standards of discipline, and showing appropriate respect to others. The hazer believes that this can be achieved as those being hazed will comply if they can avoid being humiliated. The developed theory is grounded and was verified through interviewing stakeholders in the school community who had extensive knowledge of the school culture and of Grade 12 learners. / Ukufikisa kungumkhuba wasemandulo, owenziwa emhlabeni wonke. Emiphakathini yasendulo neyenamuhla, isidingo sokuhlanganyela neqembu elithile yinto eyingxenye yobuntu bethu. Inqubo yokuhlanganyela neqembu elithile kuvame ukufaka kukona isidingo sokufikiswa ukuze umuntu abe yilungu ngokuphelele. Lolu cwaningo lusebenzisa izinhlaka zemiqondo yezinzululwazi ezingoMichel Foucault noPeter Bourdieu wokuhleleka kwezenhlalakahle, umbono kaHenri Tajfel noJohn Turner wokuzibandakanya kwabantu kwezenhlalo kanye nombono ka-Albert Bandura wokuziphatha ngendlela engahambisani nemigomo yokulunga ukuze kubukwe abantu abajoyina amaqembu. Ngokusempeleni, ucwaningo lufuna ukubheka ukuthi labo abafikisayo bakhuthazwa yini. Umqondo wenzululwazi wakhiwa ngokuba kubuzwe intsha esencane imibuzo, intsha eyayihlela izinhlelo zokufikisa eyayisezikhundleni zokuhola abafundi ngenkathi yenza iBanga 12 ezikoleni zaseGauteng. Umbono wenzululwazi ozinzile uveza ukuthi ukufikiswa, yize kwenziwa umuntu oyedwa kusuke kungaholwa yilowo muntu kuphela, kodwa ukufikiswa kuyindlela yokukhiqiza kabusha ngokwesiko. Indlela okwenziwa ngayo lokhu kufikisa igxile ekufezeni umuzwa wokuba yingxenye yabathize, ukuguqukela osikweni nasekuvumeleni ukufikiswa. Lowo okunguye ofikisayo usuke efuna ukudlulisela phambili izingxenye zamasiko esikole, njengemikhuba, ukwakheka ngokushiyana kwamazinga, izindlela nemigomo yokuziphatha kahle, kanye nokubonisa inhlonipho kwabanye. Lowo okunguye ofikisayo ukholelwa ekutheni lokhu kungafezwa njengoba labo abafikiswayo bezokwenza lokho okuthiwa abakwenze inqobo nje uma bezogwema ukuhlukunyezwa. Umqondo wenzululwazi osunguliwe uzinzile futhi waqinisekiswa ngokufaka ababambiqhaza imibuzo emiphakathini yezikole eyayinolwazi olunzulu maqondana nesiko lesikole kanye nabafundi beBanga 12. / Thupiso ke mokgwa wa kgale, wa lefase ka bophara. Ditshabeng tsa kgale le tsa mehleng ye, tlhoko ya go tsenela sehlopha ke karolo ya botho bja rena. Tshepetso ya go tsenela sehlopha gantsi e akaretsa tlhoko ya thupiso go kgonthisisa boleloko bjo bo feletsego. Nyakisiso ye e somisa mahlamo a teori a Foucault, dipono tsa Pierre Bourdieu tsa thulaganyo ya setshaba, teori ya Henri Tajfel le John Turner ya boitshupo bja setshaba, le teori ya Albert Bandura ya tlogelo ya melawana ya boitshwaro go lekola batho ba ba tsenelago dihlopha. Ka kakaretso, nyakisiso ye e lekile go kgonthisisa gore gobaneng bao ba rupiswago ba hlohleletswa go tsea magato. Teori ya kgoboketso le tshekatsheko e tsweleditswe ka go botsisa baswa dipotsiso bao, ge ba sa le maemong a boetapele bjalo ka barutwana ba Mphato wa 12 dikolong tsa Gauteng, ba rulagantsego ditiro tsa go sira. Teori ya kgoboketso le tshekatsheko e laetsa gore thupiso bjale ka ge e diragatswa ke motho ga e susumetswe ke motho yoo a le nosi, eupsa thupiso ke mokgwa wa pusoloso ya setso. Mokgwa wo thupiso e diregago ka wona o tsepeletse go fihlelela boikwelo bja go amogelega, go latela setso se se filwego le go dumelelana le thupiso. Morupisi o hlohleletswa go fetisetsa dikarolo tsa setso tsa sekolo, e lego ditso tsa sekolo, dibopego tsa haerakhi, mekgwa le maemo a tayo, le go laetsa tlhompho ya maleba go ba bangwe. Morupisi o dumela gore se se ka fihlelelwa bjalo ka ge bao ba rupiswago ba obamela ge ba ka thibela go goboswa. Teori ye e hlabolotswego e kgobokeditswe le go sekasekwa gomme e ile ya tiiswa ka go ka botsisa bakgathatema dipotsiso sekolong sa setshaba bao ba nago le tsebo ye e tseneletsego ya setso sa sekolo le ya barutwana ba Mphato wa 12. / Educational Studies / D. Ed. (Comparative Education)