This study explored the role of family on the career development of Xhosa-speaking graduates in South Africa. There are multiple environmental and individual influences on career development. However, this study focused specifically on family. The Xhosa culture, like other African cultures, endorses cultural values of deference and strong familial connections with extended family. Data from fourteen semi-structured in-depth interviews were analysed using thematic analysis. The key themes that emerged were (1) cultural beliefs, (2) social support and (3) the notion of black tax. The findings suggested that there is a strong relation between a family's cultural beliefs, family responsibilities and the perceived social support on graduate's career development. The understanding of ‘western' career aspirations with familial cultural expectations and support in forming a coherent self-concept could be considered a significant challenge in the career development of these Xhosa graduates. The findings supported the familial influences on graduates' career development and contributed new insights on how family influence is perceived and maintained from an intersectional perspective. The implications for career development in diverse contexts are offered.

Thesis (MPhil)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study investigates the feasibility of translating the Arabic Qur’an into isiXhosa. The Qur’an has not yet been translated into isiXhosa and Xhosa-speaking Muslims who are unable to read and understand Arabic are facing a void in practising their faith. Xhosa-speaking Muslims also pray in a language that they do not understand and this robs them of close contact with the Almighty and as a result, the number of Muslims who speak isiXhosa does not increase. Through literature reviews and interviews it has been found that there is a great need for Muslims, who are target language speakers, to be able to communicate with Allah in their mother tongue, isiXhosa. Furthermore the study indicated that isiXhosa-speaking Muslims who, years ago, have converted to Islam are still struggling with the Arabic language. This study also investigates the view that the Arabic Qur’an cannot be translated into other languages because the Qur’an is the word of God delivered in Arabic to Prophet Muhammad (PBUH). This view is not based upon the assumption that an Arabic Qur’an is untranslatable, but rather on the views of some Arabic scholars. There are also fears that meaning will be lost when the Qur’an is translated. However, the study showed that when translating the Qur’an, one is not seeking to translate only the meaning but also the message of the Qur’an. A conclusion was reached that all human beings, thus all nations and languages, are created by Allah. Therefore, it is acceptable for human beings to communicate and listen to Allah’s message in their own language. This study suggests that culture and language are inseparable and that both must be taken into consideration when translating. The Qur’an has already been translated into other languages and the translations are used without any problems, for example into English and KiSwahili. The Qur’an is available in other African languages as well. Therefore, this study suggests that the Qur’an can be translated into isiXhosa. The linguistic challenges can be addressed in the target language by a body consisting of translators of laypersons, translation experts and linguists specialising in both Xhosa and Arabic. However, the study shows that the title of the Xhosa Qur’an should indicate that the Qur’an is a translated text. / AFRIKAANSE OPSOMMING: Die studie ondersoek die vertaling van die Arabiese Koran na Xhosa. Die Koran is nie tans in Xhosa beskikbaar nie en Xhosa-sprekende Moslems wat nie Arabies magtig is nie, ervaar dit as ’n struikelblok in die beoefening van hul geloof. Xhosa-sprekende Moslems bid ook in Arabies, selfs al verstaan hulle nie die taal nie. Dit beroof hulle van noue kontak met die Almagtige en veroorsaak dat die Moslem-geloof nie by Xhosa-sprekers in townships inslag vind nie. Aan die hand van ’n literatuurstudie en onderhoude is bevind dat daar ’n groot behoefte onder Xhosa-sprekende Moslems is om in hul moedertaal met Allah te kommunikeer. Die studie het ook getoon dat Xhosa-sprekende Moslems wat hulle reeds jare gelede tot die Islam bekeer het, steeds met die Arabiese taal worstel. Die studie ondersoek ook die siening dat die Koran nie vertaal mag word nie, omdat die Woord van God in Arabies aan die profeet Mohammed (mag vrede oor hom heers) geopenbaar is. Dié siening berus nie op die aanname dat die Koran onvertaalbaar is nie, maar eerder op die uitsprake van Arabiese geleerdes. Daar word ook gevrees dat die Koran se betekenis verlore sal gaan tydens die vertaalproses. Die studie toon egter dat die vertaling van die Koran sal fokus op die oordrag van die boodskap en nie net die betekenis van woorde nie. Die gevolgtrekking van die ondersoek is dat alle mense, en dus alle volke en tale, deur Allah geskep is. Dit is dus aanvaarbaar vir mense om Allah se boodskap in hul eie taal te kommunikeer en aan te hoor. Die studie kom tot die gevolgtrekking dat taal en kultuur onskeidbaar is en dat albei in ag geneem moet word tydens die vertaalproses. Die Koran is reeds in ander tale vertaal en word sonder enige probleme gebruik, byvoorbeeld in Engels en Swahili. Die Koran is ook in ander Afrika-tale beskikbaar. Die studie bevind dus dat die Koran ook in Xhosa vertaal kan word. Die taalkundige uitdagings kan in die doeltaal hanteer word deur ’n vertaalspan wat bestaan uit leke, opgeleide vertalers en taalkundiges wat spesialiseer in Xhosa en Arabies. Die studie toon egter dat die titel van die Xhosa Koran moet aandui dat dit ’n vertaalde teks is. / I-ABSTRAKTHI: Olu phando luphande ukuba nako kokuguqulelwa esiXhoseni kweKurani yesi-Arabhu. Uphando lubangelwe kukuba kungekho Kurani iguqulelwe esiXhoseni okwangoku kwaye kuqwalaseleke ukuba aMaslamsi athetha isiXhosa, angayiqondiyo nangaluvayo ulwimi lwesi-Arabhu, nokuba afundile okanye awafundanga, ajongene nomngeni wokuba nokungoneliseki kwinkolo yabo. Inyaniso yokuba kufuneka athandaze ngolwimi angaluqondiyo, ibenza bangakwazi ukufikelela kuQamata kwaye ngenxa yoko, inani laMaslamsi alandi kwiilokishi apho aMaslamsi athetha isiXhosa. Uphando, ngokuphonononga iincwadi nangokubamba udliwano-ndlebe, lufumanise ukuba kukhona isikhalo esikhulu esisuka kuMaslamsi athetha ulwimi okujoliswe kulo ukuze akwazi ukunxibelelana noQamata ngolwimi aluqonda ngcono, olusisiXhosa. Uphando lubonise ukuba aMaslamsi athetha isiXhosa awaguqukelanga kwinkolo ye-Islamu kutsha nje kwaye umzabalazo wolwimi kudala uqhubeka. Uphando luxoxe ngoluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuze iguqulelwe kwezinye iilwimi njengoko iKurani ililizwi likaQamata eladluliswa ngolwimi lwesi-Arabhu kuMprofeti uMuhammada (uxolo malube naye). Uphando lungqine ukuba uluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuguqulelwa kwezinye iilwimi alusekelwanga ekungaguqulweni kombhalo kodwa kwizimvo zezifundiswa zama-Arabhu. Uphando kananjalo luxoxe ngomba wokuba uloyiko lokuguqulela iKurani yolwimi lwesi-Arabhu kwezinye iilwimi lubangelwa yinyaniso yokuba xa kuguqulelwa, kuye kubekho ukulahleka nokulahlekwa kwentsingiselo pha naphaya. Uphando slubonise ukuba xa kuguqulelwa iKurani, ubani akasobe efuna ukuguqulela intsingiselo kodwa umyalezo weKurani. Uphando lufikelele kwisigqibo sokuba abantu bazizidalwa zikaQamata kwaye badalwe bazizizwe ngezizwe nokuba bathethe iilwimi ngeelwimi. Ngoko ke, kwamkelekile ukuba abantu banxibelelane ze bamamele umyalelo kaQamata kulwimi olulolwabo. Uphando lufikelela esigqibeni sokuba inkcubeko nolwimi azohlukani kwaye ngexesha lokuguqulela, zombini (inkcubeko nolwimi) kufuneka zibe ziyaqwalaselwa. Uphando lubonise ukuba iKurani yaguqulelwa kwezinye iilwimi kwaye iinguqulelo zisetyenziswa ngaphandle kwengxaki. Imizekelo yeenguqulelo ziiKurani kwisiNgesi nakwisiSwahili. Uphando lubonise kananjalo ukuba zikhona ezinye iinguqulelo zeKurani kwiilwimi zase-Afrika. Ngoko ke, uphando lufikelele kwisigqibo sokuba iKurani ingaguqulelwa kulwmi lwesiXhosa kwaye nayiphina imingeni yenzululwazi yolwimi engathi ivele ingasonjululwa kulwimi ekujoliswe kulo luphando, ukuba kunokuthi umntu ongathi aguqulele ingabi nguye nawuphi na umntu ontetho isisiXhosa owazi ulwimi lwesi-Arabhu kwaye eliSlamsi, koko ibe yibhodi yokuguqulela eya kuthi ibe nabantu abohlukeneyo ngokwamanqanaba abo, ukusuka kulowo ungafundanga, iincutshe zokuguqulela, iingcali zolwimi kwiilwimi zombini. Nangona kunjalo, kuphando kuye kwaqwalaselwa ukuba iKurani eguqulelweyo ayinakubizwa ngokuba yiKurani kodwa mayibizwe ngegama elibonisa nelicebisa ukuba umbhalo lowo yinguqulelo.

Magister Chirurgiae Dentium (MChD) / There is an absence of both dental services and systematic planning to meet the oral health needs of the Black* population ~f greater Cape Town. Little epidemiological data exists upon which such planning can be based. This study describes the prevalence and treatment need related to tooth decay and periodontal disease ofaXhosa-speaking* squatter community on the outskirts of Cape Town. An age and sex stratified sample of 290 adults attending the SACLA clinic in Crossroads were examined. Examiner variability was measured by a percentage intra-examiner agreement for the DMFT of 95% and for the CPITN 84%. Cohen's kappa statistic, for tooth-specific caries detection errors was k = 0.877. The mean DMFT was 11.8 and varied little with sex or age below 55 years. After this age, the DMFT climbs steeply due largely to the rapid increase in the M value (missing teeth). The results show that for every tooth needing to be extracted, two teeth per subject required a restoration. Only three subjects already had some restorations. Periodontal health was reflected by a high prevalence of calculus (TN2 = 99%; MNS = 5.2) for the whole sample. Deep pockets were detected in 13% of those aged between 15 and 29 years, but only at a relatively low intensity (MNS = 0.1). This prevalence reached a high 60% for those aged between 45 and 64 years (MNS = 1.7). All subjects require oral hygiene instruction and gross scaling in at least four sextants, according to CPITN criteria. In conclus~on it is noted that there is a shortage of relevant epidemiological information necessary to the planning of oral health services to improve the oral health of the Xhosa-speaking community in the Western Cape. Caries prevalence rates are already high in young adults and a high tooth mortality rate and an absence of fillings, suggests that extraction is the only form of treatment made available to this community. The absence of appropriate prevention strategies such as water fluoridation is reflected in these results. The existence of small amounts of severe periodontal disease in young adults is of concern. The high prevalence of mild (and preventable) periodontal disease, seems to reflect a low awareness of the condition and/or a lack of resources to control it. It is no coincidence that such poor oral health was observed in this, a poor, peri-urban squatter community. This study, serves as a sad reminder of the maldistribution of oral health and socia-economic resources in South Africa. The socia-economic and political character of this community is reflected by the epidemiological picture of oral health observed in the study. It is clear that further data must be collected, especially a clear assessment of community-expressed needs. Active planning must take place urgently to integrate oral health with Primary Health Care to rectify the serious misuse and maldistribution of oral health resources required to improve the oral health of this population.

Thesis (MPhil (Modern Foreign Languages))--University of Stellenbosch, 2007. / Over the past three years, Weston High School has received an increasing number of Xhosa-speaking learners. They come from remote rural towns in the Eastern Cape. At present, there are approximately forty Xhosa-speaking learners at the school. Many of these learners understand very little English or Afrikaans while others speak “broken” Afrikaans and / or English. They have a lack op prior knowledge and their exposure to Afrikaans was limited. As part of this project, a computer programme was designed to support the Afrikaans language needs of these learners. The programme endeavours to develop the limited vocabulary and language abilities of these learners in elementary Afrikaans. The emphasis is on Afrikaans as a medium of communication. The programme has been developed according to the language needs of these learners. The design and composition of the project is based on general theoretical principals of computer-assisted language learning (CALL). The project is discussed and analysed within the CALL environment.

Thesis (MedPsych)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The South African Schools Act (DoE, 1996) formalised access to quality education for all by granting learners access to any school regardless of social, economic, race and cultural backgrounds. This saw many black families in South Africa enrolling their children into former white schools with the perception that these schools were better resourced and that their children would therefore receive a better education. The purpose of the study is therefore to enhance understanding of the experiences of the Xhosa learners as a minority in a former Model C school and to evaluate the life experiences of the learners within the context of the school system and how these experiences may be influencing their academic success. An eco-systemic theoretical framework guided the approach and orientation to the study undertaken by the researcher. This framework enabled the researcher to contextualise the study within the interacting systems that indirectly and directly influence the life experiences of the participants. The study's research methodology can be described as basic qualitative research embedded within an interpretive paradigm. The participants in grade 9 to 11 (two per grade) were purposively selected to participate in the study. Two methods of data collection were used, namely six individual semi-structured interviews and one focus group interview. Qualitative content analysis was used to analyse the data. The research findings indicate that the major reasons for poor academic performance of this minority group are linked to discriminative attitudes and feelings of inadequacy. When learners experience the school as a safe place in which they have a sense of belonging, they are more motivated to learn. Working towards the creation and sustainment of this safe environment, which adequately supports the needs of the learners, requires genuine and continual collaboration between the interacting systems within the context of the learners. / AFRIKAANSE OPSOMMING: Die Suid-Afrikaanse Skolewet (DoE, 1996) het toegang tot gehalte onderwys vir almal gewettig deur toelating aan leerders tot enige skool te verleen, ongeag van hulle sosiale-, ekonomiese-, rasse- en kulturele agtergronde. Baie swart gesinne in Suid-Afrika het dus hulle kinders in voormalige wit skole geplaas, met die persepsie dat hierdie skole beter toegerus is en dat hul kinders beter onderrig sou ontvang. Die doel van hierdie studie was dus om die ervarings van die Xhosa-leerders, as 'n minderheidsgroep in 'n voormalige Model C-skool, beter te verstaan en om die lewenservarings van die leerders binne die konteks van die skoolstelsel te evalueer asook die moontlike invloed op hul akademiese suksesse. 'n Eko-sistemiese, teoretiese raamwerk het die benadering en oriëntasie van die studie, wat deur die navorser onderneem is, gelei. Hierdie raamwerk het die navorser in staat gestel om die studie binne die interaksie-sisteme, wat 'n direkte en indirekte invloed op die lewenservarings van die deelnemers kan hê, te kontekstualiseer. Die studie se navorsingsmetodologie kan beskryf word as 'n basiese kwalitatiewe navorsing, ingebed binne 'n interpretatiewe (verklarende) paradigma. Twee deelnemers per graad, vanaf graad 9 tot 11 is doelgerig gekies om deel te neem aan die studie. Twee metodes van data-insameling is gebruik, naamlik ses individuele semi-gestruktureerde onderhoude en een fokusgroep onderhoud. 'n Kwalitatiewe inhoudsanalise is gebruik om die data te ontleed. Die navorsing dui daarop dat die vernaamste redes vir die swak akademiese prestasie van hierdie minderheidsgroep gekoppel is aan diskriminerende houdings en gevoelens van ontoereikendheid. Wanneer leerders die skool as 'n veilige plek van geborgenheid en toebehorenheid ervaar, is hulle meer gemotiveerd om te leer. Die skepping en vestiging van hierdie veilige leefwêreld, wat die behoeftes van die leerders voldoende ondersteun, vereis ware, voortdurende samewerking tussen die sistemiese interaksies binne die konteks van die leerders.