Flying In Our Sleep is a one-hour radio / podcast production of a story in which “Teens wake to discover they’re drafted into an army of killer robot drones and must outwit their deadly AI overlords in a desperate bid to escape.” This partly ironic summary sets the tone for an adventure story for Young Adult audiences with thoughtful elements around the meaning of consciousness, personality, and friendship. The project also includes a paper, “The Art of the Fiction Podcast,” that explains how the show was produced, and argues that digital media has a place in literary writing programs to expand the realm of creative expression, equip students with valuable competencies, and provide avenues of outreach to diverse communities.

Swahili has been moulded in a long process by many factors over many centuries (Chiraghdin & Mnyampala 1977, Khalid 1977, Nurse & Spear 1985, Shariff 1973, Whiteley 1969). One of the latest chapters in its history is the standardisation and implementation as national and official language in Tanzania after independence.The National Swahili Council was given the task of further developing as well as guarding the standard form in textbooks for schools, in literature, in music texts, and in radio and television broadcasting. However, while Standard Swahili was taught in schools and writtenin books and newspapers, people in town quarters where Swahili was spoken developed and used a colloquial style of speech by enriching the standard form with “slang” expressions and lexemes.Recently, many people in Tanzania speak of “lugha za mitaani” (‘languages of the town quarters’, or ‘street languages’), using the plural to point to the fact that there exists a whole range of varieties of non-standard language, depending on local and social factors. The more recent development of lugha za mitaani reflects very much the social, economic, and political liberalisation in Tanzania, which started in the late 1980s. Little research has been done on the complex of these locally coloured colloquial Swahili variants, and we hope that our work will prepare the ground for further, more detailed studies. Since we acknowledge the existence of variants, we will use Lugha ya Mitaani (henceforth abbreviated LyM) to denote the phenomenon as such, whereas we will apply the term Lugha za Mitaani (henceforth abbreviated LzM) when we speak of the complex of variants.The primary characteristic of lugha za mitaani in general is that they deviate from Standard Kiswahili by their special lexicon which is in a constant process of rapid renovation. This is done by way of deliberate manipulation of existing lexical items, as an expression of an attitude of jocular and provocative violation of linguistic norms.Looking into the linguistic makeup, it is quite clear that Lugha ya Mitaani is not an independent language, but a sociolect or register of Kiswahili. The geographical centre of the ongoing creation and recreation of linguistic elements is Dar es Salaam. From there the linguistic items spread very quickly into the interior and reach even remote places such as Nachingwea (Lindi region) and Kurio (Dodoma region), where we conducted our research. The remarkably high mobility of the youth in Tanzania plays a crucial role in this process, but also the media, especially music, radio, video, and the yellow press contribute a lot to the rapid diffusion of Lugha ya Mitaani-terms. This article is based on research conducted in Tanzania between 2000 and 2006 and approaches the phenomenon of Lugha ya Mitaani from different angles. A substantial part of the field research was lexicographic in nature, complemented by ethnographic methods (see chapter two). The analysis focuses on form, function, mediation and general comparative sociolinguistic issues of Lugha ya Mitaani.

This research aims to investigate the understanding, attitudes and application of Article 4 of the Belhar Confession by Melodi ya Tshwane (MyT). The aim specifically outlines the current mission praxis of MyT and its missionary activities, the church’s missionary calling in line with Article 4 of Belhar , evaluate the extent to which Article 4 of Belhar is applied, and to propose missionary praxis for MyT . The research findings include: participants have a narrow understanding of missions; conducting outreach activities in the form of charity. Some gaps identified include: lack of understanding of God as the missionary God, and a narrow interpretation of justice. Guiding principles on being missional include: missions should be Christ-centred, relational, collaborative, transformational, and lived out in word and deed. Proposed mission praxis consider the following approaches: the church as an institution, as a living organism and the church’s corporate service, and missional consciousness. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Abstracts in English, Southern Sotho and Swahili / The broad aim of this explanatory sequential mixed-methods study was to extend the extant literature by developing a weighted polychotomous accountability index (PAI) that, in turn, was used to measure and evaluate the extent and quality of integrated annual reports (IARs) prepared by the Johannesburg Stock Exchange (JSE) listed companies for the period 2013 to 2016. The study was motivated by a paucity of research on whether corporate accountability, through corporate reporting, has improved (extent and quality) under integrated reporting (<IR>) through improved integrated reporting quality (IRQ) scores. The study was conducted in two phases. The first phase was for developing the PAI through the Delphi Inquiry method. In the same phase, through qualitative and quantitative content analysis, the PAI was used to measure and evaluate the extent and quality of IARs for the JSE Top 100 companies over the four-year period (2013–2016). The second phase, in the form of semi-structured interviews, aimed at investigating the factors that contributed to the change in IRQ scores over that period. Eight respondents (preparers of IARs), representing five companies, were interviewed. Through the Delphi Inquiry method, the PAI was developed (major contribution of the study), which has eight categories, 44 constructs, a total possible score of 152 and a total weight of 100%. Furthermore, the PAI has a six-point ordinal scoring system from 0 to 5. For the IRQ scores, mean annual IRQ scores were computed as 52.45% for 2013, 58.48% for 2014, 64.72% for 2015 and 68.29% for 2016. As for the JSE sectors, the highest IRQ scores were 66.45%, 71.05%, 75% and 81.25% for 2013, 2014, 2015 and 2016 respectively. From an industry perspective, the results showed highest IRQ scores of 66.45%, 72.37%, 70.72% and 62.42% for 2013, 2014, 2015 and 2016 respectively. The steady increase in the mean IRQ scores for 2013, 2014, 2015 and 2016 shows that there is significant improvement in the extent and quality of IARs produced by the JSE listed companies. This improvement in the IRQs is due to different reasons, which include: preparers taking <IR> seriously, teamwork, benchmarking, training, experience, addressing stakeholder needs and understanding the principles before implementing <IR>. Moreover, some companies fail to produce quality IARs due to a number of factors that include: an inadequate understanding of <IR> by some preparers of IARs; some entities not seeing value in preparing quality IARs hence they present poor quality IARs; partial buy-in, especially by the executive management; a paucity of skills and resources; outsourcing that was identified as bringing with it poor quality work and some entities preferring to chase prestigious awards at the expense of the company’s actual <IR> philosophy, hampering the quality of IARs in the process. Different conclusions were reached. It was noted that some <IR> concepts and principles should be more synchronised so that they are not in conflict with each other. Rules should be introduced so that <IR> may be a blend of principles and rules as this could minimise preparer judgement. The International Integrated Reporting Council (IIRC) must align its terminology with that of other guideline bodies, such as rating agencies, to give more meaning to <IR>. The IIRC needs to improve <IR> in order to suit companies in the service industry. Integrated reporting has to be more compatible with the digital world and not necessarily paper based. More research must be done about what users need to see in IARs to enhance the relevance of the IAR to different stakeholders. Furthermore, the IIRC must proactively educate decision-makers for an improved buy-in of <IR>. Pertaining to transformation, de facto and de jure transformation remain merely theoretical without substantial changes on the ground. Government and the JSE should consider the nature of current disincentives since these seem not to sufficiently challenge the current status quo. Finally, more training on capitals and business models should be conducted in order to improve the quality of reporting since these two constructs are perceived to be complex and hence difficult to implement, especially through quantification. / Maikaelelo a a anameng a thutopatlisiso eno e e tlhalosang ya mekgwa e e tswakantsweng ya tatelano e ne e le go atolosa dikwalo tse di gona ka go dira tshupane ya maikarabelo ya polychotomous (PAI) e morago e neng ya dirisediwa go lekanyetsa le go sekaseka bogolo le boleng jwa dipegelo tsa ngwaga le ngwaga tse di golaganeng (diIAR) tse di rulaganngwang ke ditlamo tse di kwadisitsweng kwa Johannesburg Stock Exchange (JSE) mo pakeng ya 2013 go fitlha 2016. Thutopatlisiso e rotloeditswe ke tlhaelo ya dipatlisiso tse di malebana le gore a maikarabelo a ditlamo, ka dipegelo tsa ditlamo, a tokafetse (bogolo le boleng) ka fa tlase ga dipegelo tse di golaganeng (<IR>) ka maduo a a tokafatseng a boleng jwa dipegelo tse di golaganeng (IRQ). Thutopatlisiso e dirilwe ka magato a le mabedi. Legato la ntlha e ne e le la go dira PAI ka mokgwa wa Delphi Inquiry. Mo legatong leo, ka tshekatsheko ya diteng go dirisiwa mokgwa o o lebelelang dipalopalo le o o lebelelang mabaka, go dirisitswe PAI go lekanyetsa le go sekaseka bogolo le boleng wa diIAR tsa ditlamo tse di kwa Godimo tse 100 tsa JSE mo pakeng ya dingwaga tse nne (2013–2016). Legato la bobedi, le le neng le le mo sebopegong sa dipotsolotso tse di batlileng di rulagana, le ne le ikaeletse go batlisisa dintlha tse di tshwaetseng mo diphetogong tsa maduo a IRQ mo pakeng eo. Go botsoloditswe batsibogi ba le robedi (barulaganyi ba diIAR), ba ba emetseng ditlamo di le tlhano. Ka mokgwa wa Delphi Inquiry, go tlhamilwe PAI (tshwaelo e kgolo ya thutopatlisiso), e e nang le dikarolo tse robedi, ka megopolo e le 44, maduo otlhe a a kgonagalang a 152 le boima jotlhe jwa 100%. Mo godimo ga moo, PAI e na le thulaganyo ya maduo ya dintlha tse thataro go tswa go 0 go ya go 5. Malebana le maduo a IRQ, palogare ya maduo a ngwaga le ngwaga a IRQ, e tlhakanyeditswe go nna 52.45% ka 2013, 58.48% ka 2014, 64.72% ka 2015 le 68.29% ka 2016. Malebana le maphata a JSE gona, maduo a a kwa godimodimo a IRQ e ne e le 66.45%, 71.05%, 75% le 81.25% ka 2013, 2014, 2015 le 2016 ka tatelano eo. Go ya ka indaseteri, dipoelo di bontshitse maduo a a kwa godimodimo a IRQ a 66.45%, 72.37%, 70.72% le 62.42% ka 2013, 2014, 2015 le 2016 ka tatelano eo. Koketsego ka iketlo ya palogare ya maduo a IRQ a 2013, 2014, 2015 le 2016 e bontsha gore go na le tokafalo e e bonalang mo bogolong le boleng jwa diIAR tse di tlhagisiwang ke ditlamo tse di kwadisitsweng mo JSE. Tokafalo eno ya diIRQ ke ka ntlha ya mabaka a a farologaneng, a a akaretsang: barulaganyi ba tsotelela <IR> thata, tirisanommogo ya setlhopha, go itshwantsha le ba bangwe, katiso, maitemogelo, go samagana le ditlhokego tsa baamegi le go tlhaloganya dintlhatheo pele ga go diragatsa <IR>. Mo godimo ga moo, ditlamo dingwe di palelwa ke go tlhagisa diIAR tsa boleng ka ntlha ya dintlha di le mmalwa tse di akaretsang: go tlhaloganya go go sa lekanang ga <IR> ke barulaganyi bangwe ba diIAR; ditheo dingwe di sa bone boleng jwa go baakanya diIAR tsa boleng mme seo se dira gore di tlhagise diIAR tsa boleng jo bo kwa tlase; tshegetso e e sa lekanang, bogolo segolo ya botsamaisikhuduthamaga; tlhaelo ya bokgoni le ditlamelo; theko ya ditirelo kwa ntle, e leng se se supilweng se tla ka boleng jo bo kwa tlase jwa tiro le ditheo dingwe di tlhopha go lelekisa dikgele tsa mabono mme di ikgatholosa filosofi ya nnete ya <IR> ya setlamo, mme ka go rialo di ama boleng jwa diIAR. Go fitlheletswe diphitlhelelo tse di farologaneng. Go lemogilwe gore megopolo mengwe le dintlhatheo tsa <IR> di tshwanetse go rulaganngwa ka tsamaisano gore di se ke tsa ganetsana. Go tshwanetse ga itsisewe melanwana gore <IR> e nne motswako wa dintlhatheo le melawana gonne seno se ka fokotsa go atlhola ga barulaganyi. Lekgotla la Boditšhabatšha la Dipegelo tse di Golaganeng (IIRC) le tshwanetse go lepalepanya mareo a lona le a ditheo tse dingwe tse di kaelang, go tshwana le ditheo tse di lekanyetsang, gore <IR> e nne le bokao jo bo oketsegileng. Lekgotla la IIRC le tshwanetse go tokafatsa <IR> gore e siamele ditlamo tse di mo indasetering ya ditirelo. Dipegelo tse di golaganeng di tshwanetse go tsamaelana le lefatshe la dijitale mme e seng fela gore e nne tse di mo dipampiring. Go tshwanetse ga dirwa dipatlisiso tse dingwe malebana le gore badirisi ba tlhoka go bona eng mo diIAR go tokafatsa bomaleba jwa IAR mo baameging ba ba farologaneng. Go feta foo, lekgotla la IIRC le tshwanetse go ruta batsayaditshwetso gore go nne le tshegetso e e tokafetseng ya <IR>. Malebana le diphetogo, diphetogo tse di gona le tsa tshwanelo e sala go nna tiori fela mme go se na diphetogo tse di bonalang. Puso le JSE ba tshwanetse go lebelela dintlha tsa ga jaana tse di kgobang marapo ka ntlha ya fa go sa bonale fa di gwetlha seemo sa ga jaana mo go lekaneng. Kwa bokhutlong, go tshwanetse ga dirwa katiso e nngwe ya letlotlo le dikao tsa kgwebo go tokafatsa boleng jwa go dira dipegelo ka ntlha ya fa megopolo eno e mebedi e lebega e le marara mme ka jalo go se bonolo go e diragatsa, bogolo segolo ka dipalo. / Ndivho khulwane ya ṱhalutshedzo iyi ya ngona yo ṱanganelanaho ya thevhekano ho vha u engedza maṅwalwa a zwino nga u bveledza indekisi ya vhuḓifhinduleli yo khethekanywaho (PAI) ine ya dovha ya, shumiswa u kala na u ela vhuphara na ndeme ya mivhigo ya ṅwaha nga ṅwaha yo ṱanganelanaho (dzi IAR) yo lugiswaho nga vha khamphani dzo ṅwaliswaho kha Johannesburg Stock Exchange (JSE) lwa tshifhinga tsha vhukati ha 2013 u swika 2016. Ngudo dzo ṱuṱuwedzwa nga u shaea ha ṱhoḓisiso dza nga ha uri vhuḓifhinduleli, u mona na u vhiga ha tshiofisi ho no khwiṋisea na (vhuphara na ndeme) nga fhasi ha u vhiga ho ṱanganelanaho (<IR>) nga kha zwikoro zwa ndeme ya u vhiga ho ṱanganelanaho (IRQ). Ngudo dzo itwa fhethu huvhili nga maga mavhili. Ḽiga ḽa u thoma ḽo vha ḽi ḽa u bveledza PAI nga kha ngona dza Ṱhoḓisiso dza Delphi. Kha ḽiga ḽeneḽo, nga kha musaukanyo wa vhungomu wo sedzaho ndeme na tshivhalo, PAI yo shumiswa u kala na u ela vhuphara na ndeme ya dzi IAR kha khamphani dza 100 dza nṱha dza JSE kha tshifhinga tsha miṅwaha miṋa (2013–2016). Ḽiga ḽa vhuvhili nga tshivhumbeo tsha inthaviwu dzo dzudzanywaho zwiṱuku dzi sengulusaho zwivhumbi zwi dzhenelelaho kha tshanduko ya zwikoro zwa IRQ lwa tshifhinga. Vhafhinduli vha malo (vhadzudzanyi vha dzi IAR), vho imelaho khamphani ṱhanu vho vhudziswa. Nga kha Ngona ya Ṱhoḓisiso dza Delphi, ho bveledzwa PAI (zwidzheneleli zwihulwane kha ngudo), dzi re na khethekanyo dza malo, miṱalukanyo ya 44, ṱhanganyelo dza zwikoro zwine zwa nga vha hone zwa 152 na ṱhanganyelo ya tshileme ya 100%. Zwiṅwe hafhu, PAI dzi na sisiṱeme ya zwikoro ya odinaḽa zwa phoindi dza rathi u bva kha 0 u swika kha 5. U itela zwikoro zwa IRO, zwikoro zwa vhukati zwa ṅwaha nga ṅwaha zwo rekanywa zwa vha 52.45% nga 2013, 58.48% nga 2014, 64.72% nga 2015 na 68.29% for 2016. Kha sekithara dza JSE, zwikoro zwa nṱhesa zwa IRQ zwo vha zwi 66.45%, 71.05%, 75% na 81.25% nga 2013, 2014, 2015 na 2016 nga u tevhekana. U ya nga kuvhonele kwa nḓowetshumo, mvelelo dzo sumbedza zwikoro zwa nṱhesa zwa IRQ zwa 66.45%, 72.37%, 70.72% na 62.42% nga 2013, 2014, 2015 na 2016 nga u tevhekana. U gonya zwiṱuku kha zwikoro zwa vhukati zwa IRQ zwa 2013, 2014, 2015 na 2016 zwi sumbedza uri hu na u khwiṋisea hu hulwane kha vhuphara na ndeme ya dzi IAR dzo bveledzwaho vha khamphani dzi re kha JSE. U khwiṋisea uhu ha dzi IRQ ndi nga ṅwambo wa zwiitisi, zwine zwa katela vhadzudzanyi vha dzhielaho <IR> nṱha, u shuma sa thimu, u vhambedza, vhugudisi, tshenzhelo, u livhana na ṱhoḓea dza vhadzheneleli na u pfesesa milayo phanḓa ha musi i tshi shumiswa <IR>. Nṱhani ha izwo, dziṅwe khamphani dzi a kundelwa u bveledzwa dzi IAR nga ṅwambo zwa zwiitisi zwo vhalaho , zwi katelaho u sa pfesea lwo lingaho ha <IR> nga vhaṅwe vhadzudzanyi vha dzi IAR, zwiṅwe zwiimiswa zwi sa vhoni ndeme ya u ita dzi IAR dza ndeme zwa sia vha tshi bvledza dzi IAR dza ndeme i sa takadzi, u zwi ṱanganedza hu si nga mbilu dzoṱhe nga maanḓa vha vhalanguli vhahulwane; u shaea ha zwikili na zwiko; u ṱunḓa tshumelo nnḓa zwine zwo topolwa sa zwi ḓisaho mushumo wa ndeme i sa takadzi na zwiṅwe zwiimiswa zwi tshi funa u gidimisana na pfufho dza maimo hu sa dzhielwi nṱha fiḽosofi ya vhukuma ya <IR> dza khamphani, zwine zwa thivhela ndeme ya dzi IAR kha kuitele kwa zwithu. Ho swikelelwa khunyeledzo dzo fhambanaho. Ho vhonala uri miṅwe miṱalukanyo ya <IR> na milayo i tea u dzudzanywa u itela uri i sa vhe na khuḓano. Milayo i tea u ḓivhadzwa u itela uri <IR> dzi vha ṱhanganyelo ya milayo na maitele saizwi zwi tshi nga fhungudza khaṱhulo dza vhadzudzanyi. Khoro ya Dzitshakatshaka yo Ṱanganelanaho ya u Vhiga (IIRC) i tea u dzudzanya mathemo ayo na ayo a zwiimiswa nyendedzi, zwi nga ho sa mazhendedzi a u fhima, u ṋea ṱhalutshedzo ya khwiṋe kha <IR>. Vha IIRC vha tea u khwiṋisa <IR> u itela uri dzi elane na nḓowetshumo dza tshumelo. U vhiga ho ṱanganelanaho hu tea u elana vhukuma na ḽifhasi ḽa didzhithala nahone hu sa ḓisendeke nga bammbiri. Hu tea u itwa ṱhoḓisiso nga ha zwine vhashumisi vha vhona kha dzi IAR u khwaṱhisedza u tea ha IAR dza vhashumisani vho fhambanaho. Dziṅwe hafhu, IIRC i tea u funza vhadzhii vha tsheo lwo khwaṱhaho u itela u khwiṋisa u ḓidzhenisa kha <IR>. Zwi tshi elana na tshanduko, tshanduko ya de facto na ya de jure i sokou dzula i ya thyori hu si na tshanduko dzi vhonalaho ngeno fhasi. Muvhuso na JSE vha tea dzhiela nṱha lushaka lwa sa vha hone ha zwiṱuṱuwedzi saizwi izwi zwi tshi tou nga zwi ṋekedza khaedu lwo linganaho tshiimo tsha zwithu tsha zwino. Tsha u fhedzisela, vhugudisi kha zwiedza zwa pfuma na bindu vhu tea u itwa u itela u khwiṋisa ndeme ya u vhiga saizwi izwo zwifhaṱo zwivhili zwi tshi vhonala sa zwi konḓaho nahone zwi konḓaho u shumisa, nga maanḓa nga kha u vhekanya ndeme / Financial Accounting / D. Phil. (Accounting Sciences)

Text in English, Tswana and siSwati / This dissertation examines the multiplicity of social positions within which African women in the postcolonial era find themselves. It focuses on how the dramatic dialogue depicts the positions of women in Zakes Mda’sThe Nun’s Romantic Story, And the Girls in their Sunday Dresses and You Fool, How can the Sky Fall. The study is intended to explore the dramatic dialogue in these plays and to show whether there is any evidence of change in women’s positions. It seeks to demonstrate the extent to which the positions of women have changed and also how the dramatic dialogue in the selected plays of Zakes Mda indicates the change in women’s positions. / Thutopatlisiso eno e tlhatlhoba maemo a loago a mantsintsi a basadi ba maAforika ba ba tshelang mo motlheng wa morago ga puso ya bokoloniale ba iphitlhelang ba le mo go ona. E tota ka moo puisano ya terama e bontshang maemo a basadi ka gona mo The Nun’s Romantic Story, And the Girls in their Sunday Dresses le You Fool, How can the Sky Fall tsa ga Zakes Mda. Maikaelelo a thutopatlisiso ke go sekaseka puisano ya terama mo metshamekong eno go bontsha gore a go na le bosupi bope jwa diphetogo mo maemong a basadi. E batla go bontsha ka moo maemo a basadi a fetogileng ka gona le ka moo puisano ya terama mo metshamekong e e tlhophilweng ya ga Zakes Mda e bontshang diphetogo mo maemong a basadi ka gona. / Ledisetheshini ihlolisisa tikhundlanyenti tetenhlalo bomake base-Afrika labatitfola bakuto ngemuva kwesikhatsi sembuso webukolonali (umbusobucalu). Igcile ekutsini inkhulumomphendvulwane emidlalweni yaZakes Mda itikhombisa kanjani letikhundla tabomake; i-The Nun’s Romantic Story [Indzaba yelutsandvo yemasisitela], ne-Girls in their Sunday Dresses [Emantfombatana etingutjeni tawo teLisontfo] ne-You Fool [Wena Silima], How can the Sky Fall [Singawa kanjani Sibhakabhaka]. Lolucwaningo lwentelwe kuhlolisisa inkhulumomphendvulwane kulemidlalo kanye nekukhombisa kutsi ingabe bukhona yini bufakazi bengucuko etikhundleni tabomake. Ifuna kukhombisa kutsi tikhundla tabomake tigucuke kangakanani kanye nekutsi inkhulumomphendvulwane emidlalweni lekhetsiwe yaZakes Mda ikukhombisa kanjani kugucuka kwetikhundla tabomake. / English Studies / M.A.(Theory of Literature)

Text in English, with abstracts and keywords in English and Sesotho / This doctoral study investigates the practice of narrative strategies in the creation of animated poetry-film. The status of the animator as auteur of the poetry-film is established on the grounds of the multiple instances of additional authoring that the animated poetry-film requires. The study hypothesises that diverse narrative strategies are operative in the production of animated poetry-film. Two diametrically opposed strategies are identified as ideal for the treatment of lyrical narrative. The first narrative strategy explored is that of metamorphosis, demonstrating how the filmic material originates and grows organically via stream of consciousness and free association. The second narrative strategy entails a calculated approach of structuring visual imagery and meaning through editing from a pre-existing visual lexicon. In both cases, the interdependence is explored between embodied activity and conceptual activity, between tacit and explicit knowledge in the creative act. These two strategies are practically investigated through my creative praxis, specifically the production of two animated poetry-films, Mon Pays and Parys suite. Through these works, the strategies are tested for their effectivity in communicating visual content not contained in the poetry-text, yet adding value to the poetry/animated film hybrid. Animated poetry-film is theoretically contextualised in terms of intermediality and the specific multi-modal nature of the medium. The construction of animated poetry-film is explored through the research study consisting of a thesis and two animated poetry films, with the hope of contributing to research on animated poetry-film specifically, and to animation theory within the South African context. / Dinyakišišo tše tša bongaka di nyakišiša tiro ya mekgwa ya kanagelo ge go hlangwe difilimi tša go ekišwa ke diphoofolo. Maemo a moekiši wa diphoofolo bjalo ka molaodi wa filimi ya theto a hwetšwa go seemo sa mabaka a mantši a go ngwala ka tlaleletšo fao go nyakwago ke filimi ya theto ya go ekišwa ke diphoofolo. Dinyakišišo tše di šišinya gore mekgwa ya kanegelo ye e fapafapanego e a šomišwa ka go tšweletšo ya filimi ya go ekišwa ke diphoofolo. Mekgwa ye mebedi ye e thulanago e a hlaolwa bjalo ka yeo e swanetšego go šomišwa go kanegelo ya mantšu. Leano la mathomo la kanegelo leo le utollotšwego ke la kgolo ya diphoofolo, leo le laetšago ka fao dingwalwa tša filimi di tšwelelago le go gola ka tlhago ka tatelano ka sengwalwa seo se ngwadilwego ka moela wa kwešišo le poledišano ya go hloka mapheko. Leano la bobedi la klanegelo le mabapi le mokgwa wo o nepišitšwego gabotse wa go beakanya seswantšho sa go bonwa le tlhalošo ka go rulaganya go tšwa go polelo ya peleng ya seo se bonwago. Mabakeng ka bobedi, go amana fa go utollwa magareng ga tiro ye e kopantšwego le tiro ye e gopolwago, magareng ga tsebo ye e kwešišwago le yeo e lego nyanyeng ka tirong ya boitlhamelo. Mekgwa ye mebedi ye e a nyakišišwa ka go diriša mokgwa wa ka wa boitlhamelo, kudukudu go tšweletšwa ga difilimi tše pedi tša go ekišwa ke diphoofolo tšeo di bitšwago, Mon Pays le Parys suite. Ka mešomo ye, mekgwa ye e lekwa ka ga go šoma gabotse ga yona gabotse go hlagiša diteng tša go bonwa tšeo di sego gona ka gare ga Sengwalwa sa theto, le ge go le bjale e tsenya boleng go mohuta wa filimi ya theto/ya kekišo. Filimi ya theto ya go ekišwa ke diphoofolo e amantšhwa ka teori mabapi le kgokaganyo le sebopego sa yona sa mekgwa ye mentši ya polelo. Tlhamo ya filimi ya theto ya go ekišwa ke diphoofolo e utollwa ka dinyakišišo tšeo di nago le taodišo le difilimi tše pedi tša theto tša go ekišwa ke diphoofolo, ka kholofelo ya go tsenya letsogo go dinyakišišo mabapi le filimi ya theto ya go ekišwa ke diphoofolo kudukudu, le go teori ya kekišo ka gare ga seemo sa Afrika Borwa. / Art and Music / Ph. D. (Art)

Summaries in German, English and Zulu / Text in German / Die praktisch-theologische Studie untersucht spirituelle Bedürfnisse von ambulanten Palliativpatienten. Dazu wurden Fokusgruppendiskussionen mit Teams aus der ambulanten Palliativversorgung in Nordhessen durchgeführt und diese nach ihren Erfahrungen und Beobachtungen gefragt. Theoretische Grundlagen zur Spiritualität im Kontext der Palliativversorgung bilden den Rahmen zur Auswertung der empirischen Masterarbeit mittels qualitativer Inhaltsanalyse. Der Befund zeigt, dass das Erkennen von spirituellen Bedürfnissen bei Patienten die Teammitglieder mehrheitlich vor Herausforderungen stellt und multiple Verunsicherung sowie Probleme im Umgang bestehen. Außerdem prägen persönliche Überzeugungen ihre Wahrnehmung maßgeblich. Die beobachtete Spiritualität ist überwiegend kirchlich geprägt und beruht auf christlichen Elementen wie Gebete, Glauben oder Begleitung durch PfarrerInnen. Teammitglieder sprechen zudem Begegnungen, „Dasein“ und (Kirchen)Musik eine spirituelle Dimension zu. Es gibt auch Patienten, die keine spirituellen Bedürfnisse haben oder derartiges ablehnen. Die Praktische Theologie könnte zukünftig als bedürfnisorientierte Kompetenzgeberin dienen, damit Mitarbeitende aus dem Gesundheitssystem befähigt werden, spirituelle Bedürfnisse ihrer Patienten wahrzunehmen, zu reflektieren und ihnen angemessen zu begegnen. / This practical theological study examined the spiritual needs of outpatient palliative care patients. Focus group discussions were conducted with outpatient palliative care teams. They were asked about their experiences and observations. Theoretical foundations of spirituality and palliative care formed the framework for the evaluation of empirical research by using qualitative content analysis. Findings show that recognition of spiritual needs in patients poses a challenge to the majority of team members, as well as insecurities and problems in dealing with them. The observed spirituality is predominantly ecclesiastical and based on Christian elements such as prayers, faith and accompaniment by pastors. Team members address encounters, "being" and music as spiritual dimensions. There are also patients who have no spiritual needs. In future, practical theology could serve as a needs-based provision of competences, so that employees of health systems can be empowered to perceive, reflect on and adequately respond to the spiritual needs of their patients. / Boithuto jwa thutobomodimo bo tlhatlhobile ditlhokwa tsa semoya tsa balwetse ba tlhokomelo ya malwetse a bofelelo ya kalafo ya balwetse ba kwa ntle. Dipuisano tsa setlhopha tsa tsepamo di ne tsa dirwa ka ditlhopha tsa tlhokomelo ya malwetse a bofelelo a kalafo ya balwetse ba kwa ntle. Ba ne ba bodiwa ka maitemogelo le ditemogo tsa bona. Metheo ya thutobomodimo le tlhokomelo ya malwetse a bofelelo di bopile letlhomeso la tlhotlhwafatso ya patlisiso ya mmatota ka go dirisa tshetshereganyo ya diteng tsa boleng. Dipatlisiso di bontsha fa kamogelo ya ditlhokwa tsa semoya mo balwetseng e tlisa kgwetlho mo bontsing jwa ditokololo tsa setlhopha, ga mmogo le go sa itshepeng go gontsi le mathata a go samagama le tsona. Bosemoya jo bo bonwang bontsi ke jwa sekeresete, mme bo ikaegile ka dielemente tsa Bokeresete jaaka dithapelo, tumelo le tshwaragano le baruti. Ditokololo tsa setlhopha di bua ka ga dikgolagano, "go nna" le mmino jaaka ditekanyo tsa semoya. Gape go na le balwetse ba ba se nang ditlhokwa tsa semoya. Mo bokamosong, thutobomodimo ya tiriso e ka dira jaaka kabelo e e ikaegileng ka ditlhokwa tsa dikgono, gore bathapi ba dithulaganyo tsa boitekanelo ba maatlafadiwe go lemoga, go supa tshwano le go tsibogela ditlhokwa tsa semoya tsa balwetse ba bona. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

The relevance or irrelevance of dividend payments has been the topic of much discussion for the past eight decades. The primary objective of this study was to determine the relationship between dividend policy and agency problems of financial services companies listed on the (JSE). Dividend Policy and the Agency Theory underpinned the study. Secondary data of sampled listed financial companies for the period 2005-2016 was sourced from IRESS database. Data was analysed using EViews version 9. The results revealed that the presence of institutional ownership resolves the asymmetry information problems, and, reduces the need to pay dividends. The results also revealed that 54.69% of JSE listed companies under the financials’ services sector practise dividend decisions. The results further revealed that the dividend payout ratio is positively correlated with ROE and LEV, and negatively correlated INST, DIRS and FOREIGN variables. The results confirmed the existence of agency problems on listed financial services companies. / Ukubaluleka okanye ukungabaluleki kokuhlawula izahlulo bekusoloko kusisihloko sengxoxo kumashumi asibhozo eminyaka edluleyo. Injongo ephambili yesi sifundo yayikukufumanisa ulwalamano phakathi komgaqo nkqubo wezahlulelo neengxaki zobumeli (ubuarhente) beenkampani ezinikezela ngeenkonzo zemicimbi yoqoqosho nezidweliswe kwiJohannesburg Securities Exchange (JSE). Izisekelo zesi sifundo nguMgaqo Nkqubo Wezahlulo (Dividend Policy) neNgcingane Yobumeli (Agency Theory). Iqela lesibini ledatha yeenkampani ezidwelisiweyo kwiminyaka ye-2005– 2016 yafunyanwa kwiqula leedatha elaziwa ngokuba yi-IRESS database. Idatha yahlalutywa ngokusebenzisa isixhobo sohlalutyo iEViews version 9. Iziphumo zadiza ukuba ubukho babanini kwiziko loshishino buyazisombulula iingxaki zonxibelelwano olungalingani kakuhle kwaye kuyasicutha isidingo sokuhlawula izahlulo. Kwakhona, iziphumo zadiza ukuba ama-54.69% eenkampani ezidweliswe kwiJSE, phantsi kodidi lweenkampani ezinikezela ngeenkonzo zemicimbi yoqoqosho, enza izigqibo zezahlulo. Iziphumo zaphinda zadiza ukuba intlawulo yezahlulo ihambelana kakuhle neenqobo zeROE neLEV, kanti azihambelani neenqobo zeINST, ezeDIRS kunye nekuthiwa ziFOREIGN. Ezi ziphumo zangqina ukuba kukho iingxaki zobumeli/ubuarhente kwiinkampani ezinikezela ngeenkonzo zemicimbi yoqoqosho / Bonnete le go se be bonnete ga ditefelo tša letseno e bile hlogo ya ditherišano tše dintši mo mo dingwagasome tše seswai tša go feta. Nepo ya motheo ya thuto ye ke go ela kamano gare ga pholisi le mathata a dikhamphani tša ditirelo tša Matlotlo tšeo di lego lenaneong la Johannesburg Securities Exchange (JSE). Pholisi ya Ditseno le Teori ya Etšensi ke motheo wa thuto ye. Datha ya magareng ya dikhamphani tša mašeleng tšeo di lego lenaneong la paka ya 2005–2016 e be e hwetšagala go tšwa go lenaneo la datha la IRESS. Datha e sekasekilwe go šomišwa EViews version 9. Dipoelo di utullotše gore go ba gona ga bong ka gare ga sehlongwa go rarolla mathata a tshedimošo ya go se lekalekane, le go fokotša nyakego ya go lefa mašokotšo. Dipoelo le tšona di tšweleditše go re diperesente tše 54.69 tša dikhamphani tšeo di lego lenaneong la JSE ka fase ga ditirelo tša sekgao sa go phethagatša diphetho tša mašokotšo. Dipoelo di tšwetša pele go utulla go re ditekanyetšo tša ditefelo tša mašokotšo du sepelelana gabotse le ROE le LEV, le go sepelelana gannyane le INST, DIRS le FOREIGN. Dipoelo di netefatša go ba gona ga mathata a Etšensi ao a ngwadilwego lenaneong la dikhamphani tša ditirelo tša mašeleng / Abstracts in English, Zulu, Sepedi / Business Management / M. Com. (Business Management)

Summaries in English, Afrikaans and Setswana / The study was prompted by the decline in accounting enrolments and the ongoing criticism due to learners’ poor performance in the Accounting subject in South Africa. Given the increasing need for accounting graduates and, more importantly, qualified accounting professionals, this study investigated the preconceived perceptions participating high school learners in selected schools in the Mafikeng area had about the accounting profession at the time of this study. The study drew on a rich body of existing literature and adopted the social cognitive career theory of Lent, Brown and Hackett (1994) to explore the factors influencing career interests of learners in accounting as a career path. A quantitative research approach with a survey questionnaire, framed within a positivist paradigm, was used to elicit opinions from learners. The findings revealed that work satisfaction, earnings potential, self-efficacy, personal interest, offering Accounting as a subject and having an accountant in the family are among the factors that significantly influenced participating learners’ career interests in accounting / Die studie is aangespoor deur die afname in rekeningkunde-inskrywings en die deurlopende kritiek van leerders se swak prestasie in rekeningkunde in Suid-Afrika. Gegewe die toenemende behoefte vir rekeningkundegegradueerdes en, meer belangrik, gekwalifiseerde rekeningkundepraktisyns, ondersoek hierdie studie die huidige vooropgestelde persepsies wat hoërskoolleerders in Suid-Afrika van die rekeningkundige beroep het. Die studie benut die omvattende bestaande literatuur en aanvaar die sosiaal kognitiewe loopbaanteorie van Lent, Brown en Hackett (1994) om die faktore te ondersoek wat die belangstelling van leerders in rekeningkunde as 'n loopbaanrigting beïnvloed. 'n Kwantitatiewe navorsingsbenadering met 'n opnamevraelys, binne 'n positivistiese paradigma, is gebruik om menings van leerders te ontlok. Die bevindings het gewys dat werksbevrediging, verdienstepotensiaal, selfwerksaamheid, persoonlike belang, die aanbied van rekeningkunde as 'n vak en 'n rekeningkundige in die gesin van die faktore is wat leerders se loopbaanbelangstelling in rekeningkunde beduidend beïnvloed. / Thutopatlisiso e tlhotlheleditswe ke kwelotlase ya ikwadiso ya dithuto tsa Palotlotlo le go kgalwa go go tswelelang pele ga tiragatso e e bokoa ya barutwana mo Palotlotlong mo Aforikaborwa. Ka ntlha ya tlhokego e e oketsegang ya dialogane tsa Palotlotlo le, sa botlhokwa tota, baporofešenale ba ba nang le borutegi jwa palotlotlo, thutopatlisiso eno e batlisisa megopolo e e gona ya ga jaana ya barutwana ba dikolo tse dikgolwane mo Aforikaborwa malebana le porofešene ya bobalatlotlo. Thutopatlisiso e dirisa letlotlo le le gona la dikwalo mme e dirisa tiori ya tselana ya tiro ya tlhaloganyo ya loago ya ga Lent, Brown le Hackett (1994) go sekaseka dintlha tse di susumetsang kgatlhego ya tselana ya tiro ya barutwana mo palotlotlong jaaka tselana ya tiro. Go dirisitswe mokgwa wa patlisiso o o lebelelang dipalopalo ka dipotsolotso tsa tshekatsheko, mme e agilwe mo mokgweng wa kelotlhoko go bona megopolo ya barutwana. Diphitlhelelo di bontsha gore go kgotsofalela tiro, kgonagalo ya letseno, go ikemela, dikgatlhego tsa sebele, go rebolelwa Palotlotlo jaaka serutwa le go nna le mmalatlotlo mo lelapeng ke dingwe tsa dintlha tse di nang le tshusumetso e kgolo mo dikgatlhegong tsa barutwana tsa tselana ya tiro mo palotlotlong. / Centre for Accounting Studies / M. Phil. (Accounting Sciences)

The aim of this research was to identify and assess the extent to which AngloGold Ashanti (AGA) Mining Company has been able to apply its corporate social responsibility (CSR) policies in its operations, in a participatory manner, in contributing to sustainable development in its area of operation. The mixed method approach was used. Cluster sampling under the random sampling and purposive sampling methods were used to select both the respondentsand communities affected by mining. Six communities were surveyed from the Obuasi Municipality in the Ashanti region of Ghana. Participatory interviews, questionnaires, focus group discussions and participant observation techniques were used to gather data. The study identified that the CSR initiatives of AGA are evaluated on five main principles, namely commitment to core values, compliance with legal provisions, managerial discretion in taking actions, economic contributions and participatory mechanisms. The study found that, to some extent, the local people have been engaged in the implementation of AGA’s CSR activities. 25.2% were involved in project planning and design, and more than 80% were informed before the start of projects. Also, the results reveal that AGA’s mining activities have had both positive and negative impacts on the economic well-being of residents within the selected communities. The impact of AGA’s mining activities on the environment, especially on water quality, soil quality, sanitation and noise levels, was found to be negative, resulting in major health problems for residents in mining communities. As a contribution to knowledge, the study shows how community members (respondents) perceive AGA’s CSR activities as fulfilling just one aspect of CSR (philanthropic dimension) and not necessarily rectifying the effect of their mining activities on the environment (ethical dimension). The study therefore recommends that comprehensive CSR measures principled through the lens of nonphilanthropic considerations be developed to reverse the general negative outcomes of mining on communities economically, socially and environmentally, especially regarding the growing unemployment and displacement of communities. / Inhloso yalolu cwaningo kwakuwukuhlonza nokuhlola ukuthi iNkampani yeMayini iAngloGold Ashanti (AGA) ikwaze kanjani ukusebenzisa izinqubomgomo zayo zegunya lokubambisana kwezenhlalo (GLK) ekusebenzeni kwayo, ngendlela yokubamba iqhaza, ekunikelweni entuthukweni esimeme emkhakheni esebenza kuyo. Kusetshenziswe indlela ehlanganisiwe. Iqoqo lamasampula ngaphansi kwesampula engahleliwe nezindlela zokwenza amasampula ahlosiwe asetshenziselwe ukukhetha bobabili abaphendulayo kanye nemiphakathi ethintekayo ezimayini. Kuhlolwe imiphakathi eyisithupha ivela kuMasipala wase-Obuasi esifundeni i-Ashanti eGhana. Izingxoxo zokubamba iqhaza, iqoqo lemibuzo, izingxoxo zamaqembu okugxilwe kuwo kanye namasu wokubuka ababambiqhaza asetshenziselwe ukuqoqa idatha. Ucwaningo lukhombe ukuthi izinhlelo ze(GLK) le-AGA zihlolwa ngemigomo engqala emihlanu, okungukuthi ukuzibophezela kumanani ayisisekelo, ukuhambisana nezinhlinzeko zomthetho, ukuqonda ekuthatheni izinyathelo ezithile, iminikelo yezomnotho nezindlela zokubamba iqhaza. Ucwaningo luthole ukuthi, ukuya ezingeni elithile, abantu bendawo babambe iqhaza ekwenzeni imisebenzi ye-AGA's ne GLK. Ama-25.2% abambe iqhaza ekuhleleni nasekuklanyweni kwamaphrojekthi, kwathi abangaphezu kuma80% aziswa ngaphambi kokuqala kwamaphrojekthi. Futhi, imiphumela iveza ukuthi imisebenzi yezimayini ye-AGA ibe nemithelela emihle nemibi enhlalweni yezomnotho yabahlali emiphakathini ekhethiwe. Umthelela wemisebenzi yezimayini ye-AGA emvelweni, ikakhulukazi kwizinga lamanzi, ikhwalithi yenhlabathi, ukuthuthwa kwendle namazinga omsindo, kutholakale kukubi, okuholele ezinkingeni ezinkulu zezempilo kubahlali emiphakathini yezimayini. Njengokunikela olwazini, ucwaningo lukhombisa ukuthi amalungu omphakathi (abaphendulayo) bayibona kanjani imisebenzi ye-AGA's CSR njengokufeza isici esisodwa seGLK (ubukhulu bokusiza) hhayi ukuthi kulungiswe umthelela wemisebenzi yabo yezimayini emvelweni (ubukhulu bokuziphatha).Ngakho-ke ucwaningo luncoma ukuthi izinyathelo eziphelele ze-GLK eziqondiswa ngokusebenzisa ukuqondwa kwezinto ezingenkulu ezingezona zokusiza zithuthukiswe ukuguqula imiphumela emibi ejwayelekile yezimayini emiphakathini ngokwezomnotho, kwezenhlalo nangokwezemvelo, ikakhulukazi maqondana nokwanda kwemiphakathi engasebenzi kanye nokufundiswa kwayo. / Maikemišetšo a dinyakišišo tše ke go tseba le go sekaseka bogolo bjo ka bjona Khamphani ya Moepo ya AngloGold Ashanti (AGA) e kgonnego go phethagatša melawana ya ona ya maikarabelo a khamphani setšhabeng (CSR) ka mešomong ya yona, ka mokgwa wa go kgatha tema ga badudi, ka nepo ya go tsenya letsogo go tlhabollo ya go ya go ile ka lefelong leo e šomelago go lona. Mokgwa wo o hlakantšego mekgwa o šomišitšwe ka mo dinyakišišong tše. Go dira sampole sehlopha ka fase ga mekgwa ya go dira sampole ka sewelo le go dira sampole ka maikemišetšo go šomišitšwe go kgetha bobedi baarabi le ditšhaba tšeo di amilwego ke meepo. Go ile gwa dirwa dinyakišišo go metse ye tshela ka Masepaleng wa Obuasi ka seleteng sa Ashanti sa Ghana. Dipoledišano tšeo baarabi ba kgathago tema ka go tšona, lenaneo la dipotšišo tša dinyakišišo, dipoledišano tša dihlopha tšeo di nepišitšwego le mekgwa ya go lekola bakgathatema e šomišitšwe go kgoboketša tshedimošo. Dinyakišišo di utollotše gore maitekelo a CSR a AGA a sekasekwa go melawana ye mehlano ye megolo, e lego boikgafo go maitshwaro a bohlokwa, go obamela ditlhagišo tša melao, sephetho sa ba taolo sa go tšea dikgato, seabe sa ekonomi le mekgwa ya go kgatha tema. Dinyakišišo di utollotše gore, go fihla mo go itšego, go rerišanwe le batho ba tikologo ka go phethagatšeng ga ditiro tša CSR tša AGA. 25.2% ya bona e kgathile tema ka peakanyong le tlhamo ya protšeke, gomme palo ya go feta 80% e tsebišitšwe pele ga ge diprotšeke di ka thoma. Gape, dipoelo di utolla gore mešomo ya meepo ya AGA e bile le bobedi diabe tše botse le tše mpe go seemo sa ekonomi sa badudi ka metseng ye e kgethilwego. Seabe sa mešomo ya meepo ya AGA go tikologo, kudukudu go boleng bja meetse, go boleng bja mobu, go kelelatšhila le go maemo a lešata, go hweditšwe gore e bile ao a sego a loka, gomme se ile sa feletša ka mathata a magolo a tša maphelo go badudi ba ka metseng yeo meepo e lego gona. Bjalo ka seabe go tsebo, dinyakišišo di bontšha ka fao maloko a setšhaba (baarabi) ba bonago mešomo ya CSR ya AGA e lego yeo e phethagatšago fela selo se tee sa CSR (e lego ditiro tša go abela setšhaba) e sego go phošolla seabe sa mešomo ya bona ya meepo go tikologo (e lego ditiro tša maitshwaro). Dinyakišišo ka fao di šišinya gore magato ka kakaretšo a CSR ao a beilwego go se gwa lebelelwa go abela setšhaba a phethagatšwe ka nepo ya go phošolla dipoelo tša kakaretšo tšeo di sego tša loka tša mešomo ya meepo go ditšhaba mabapi le tša ekonomi, tša leago le tikologo, kudukudu mabapi le go tlhokego ya mešomo ye e golago le go tloša ditšhaba mafelong a tšona. / Development Studies / D. Phil. (Developmental Studies)