Abstract in English with Afrikaans and SeSotho translations / Employee engagement is a phenomenon that has gained increasingly more attention in organisational communication studies and also in the postmodern organisational context. In the postmodern organisational environment, employee engagement focuses more on building relationships with employees than on individual performance. However, the value of internal communication practices to enhance employee engagement within a postmodern organisation has still not fully been explored. The study thus investigated, in accordance with what the literature suggests, a single case to test which internal communication practices are perceived as strengthening employee engagement within a postmodern organisation. Consequently, the study adopted a mixed method research approach utilising three research methods, namely a survey, a focus group and semi-structured interviews, to establish which internal communication practices the management of the organisation must adopt to strengthen employee engagement. The worldview adopted for this study was both the positivist and interpretivist research paradigms. Findings indicate that because the organisation’s employees’ views are heard, responded to and even form part of the solution, employees become more engaged. In addition, having too many internal communication tools and implementing them without a strategy in place can lead to employees becoming less engaged. Overall, the findings indicate that having a supportive management style, meeting employees’ needs and providing enough opportunities for employees to participate in problem-solving are deemed important for employee engagement. Interestingly, the findings show no correlation between the importance of establishing a good organisational culture and enhancing employee engagement in the organisation. Although the findings cannot be generalised to the larger population, the insight gained could serve as a heuristic for similar organisations to strengthen their employee engagement. / Werknemerbetrokkenheid is ’n verskynsel wat al hoe meer aandag kry in organisatoriese kommunikasiestudies en ook in die postmoderne organisatoriese konteks. In laasgenoemde konteks word daar meer met werknemerbetrokkenheid gefokus op die bou van verhoudings met werknemers as op individuele prestasie. Die waarde van interne kommunikasiepraktyke om werknemerbetrokkenheid binne ’n postmoderne organisasie te bevorder, is nog steeds nie ten volle ondersoek nie. Daar is dus in die studie, in ooreenstemming met wat die literatuur suggereer, ’n enkele gevallestudie ondersoek om te bepaal watter interne kommunikasiepraktyke beskou word as praktyke wat werknemerbetrokkenheid binne ’n postmoderne organisasie bevorder. Gevolglik is daar in die studie ’n gemengdemetode-navorsingsbenadering aangeneem wat drie navorsingsmetodes insluit, naamlik ’n opname, fokusgroep en semi-gestruktureerde onderhoude, met die doel om vas te stel watter interne kommunikasiepraktyke die bestuur van die organisasie moet aanneem om werknemerbetrokkenheid te bevorder. Die wêreldbeskouing wat vir hierdie studie aangeneem is, is sowel die positivistiese as vertolkende navorsingsparadigmas. Bevindinge dui daarop dat omrede die werknemers van die organisasie se sienings aangehoor word, daarop gereageer word en dit selfs deel van die oplossing uitmaak, werknemers meer betrokke raak. Daarbenewens kan te veel interne kommunikasie-middels en die implementering daarvan sonder ’n strategie daartoe lei dat werknemers minder betrokke raak. Oor die algemeen dui die bevindinge daarop dat ’n ondersteunende bestuurstyl, voldoening aan werknemers se behoeftes en die verskaffing van genoegsame geleenthede vir werknemers om aan probleemoplossing deel te neem, as belangrik geag word vir werknemerbetrokkenheid. Interessant genoeg wys die bevindinge geen korrelasie tussen die belangrikheid daarvan om ’n goeie organisatoriese kultuur te vestig en om werknemerbetrokkenheid in die organisasie te bevorder nie. Hoewel die bevindinge nie veralgemeen kan word om die groter bevolking in te sluit nie, kan die insig wat verkry word as ’n leerproses gebruik word vir soorgelyke organisasies om hulle werknemerbetrokkenheid te bevorder. / Bonkakarolo ba basebetsi ke ntho e hapileng tlhokomelo e eketsehileng dithutong tsa puisano tsa mekgatlo hape le maemong a morao-rao a mekgatlo. Tikolohong ya morao-rao ya mekgatlo, onkakarolo ba basebetsi bo shebana haholo le ho haha dikamano le basebetsi ho fapana le tshebetso ya motho ka mong. Leha ho le jwalo, boleng ba ditlwaelo tsa puisano tsa kahare ba ho ntlafatsa bonkakarolo ba basebetsi kahara mekgatlo ya morao-rao ha bo so ka bo hlahlojwa ka botlalo. Kahoo, phuputso e fupuditse ho latela seo dingodilweng di se supang, tlhahlobisiso e le nngwe ya ho lekola hore na ke mekgwa efe ya puisano ya kahare e nkuwang e matlafatsa bonkakarolo ba asebetsi kahara mokgatlo wa kamora nako ya morao-rao. Ka lebaka leo, phuputso e ile ya sebedisa mokgwa o tswakilweng wa dipatlisiso o sebedisang mekgwa e meraro ya dipatlisiso, e leng phuputso, sehlopha seo ho shebanweng le sona le dipuisano tse batlang di hlophisitswe hantle, ho sheba hore na ke mekgwa efe ya puisano ya kahare eo tsamaiso e lokelang ho e amohela ho matlafatsa bonkakarolo ba asebetsi. Maikutlo a lefatshe a amohetsweng phuputsong ena e ne e le a dipatlisiso a bontshang hore tlhokomelo le lebaka ke mekgwa ya kutlwisiso ya boitshwaro ba batho le a dipatlisiso tsa botoloki. Diphumano di bontsha hore hobane maikutlo a basebetsi ba mokgatlo a utluwa, a arabelwa ebile a etsa karolo ya tharollo, basebetsi ba kakgela ka setotswana le hofeta. Ntle le moo, ho ba le disebediswa tse ngata haholo tsa puisano tsa kahare le ho di kenya tshebetsong ntle le leano ho ka etsa hore basebetsi ba se ke ba sebetsa hantle. Ka kakaretso, diphumano di bontsha hore ho ba le mokgwa wa botsamaisi o tshehetsang, ho fihlela ditlhoko tsa basebetsi le ho fana ka menyetla e lekaneng ho basebetsi ya ho nka karolo tharollong ya mathata ho nkuwa ho le bohlokwa bakeng sa ho nka karolo ha basebetsi. Ho kgahlisang ke hore diphumano ha di bontshe kamano dipakeng tsa bohlokwa ba ho theha setso se hantle sa mokgatlo le ho matlafatsa bonkakarolo ba basebetsi mokgatlong. Leha diphumano e ke ke ya ba tse akaretsang ho batho ba bangata, temohisiso e fumanweng e ka sebetsa e le leano la mekgatlo e tshwanang ho matlafatsa bonkakarolo ba basebetsi ba yona. Mantswe a sehlooho: bonkakarolo ba basebetsi, puisano ya kahare, mekgwa ya puisano ya kahare, puisano ya mokgatlo, tshebediso e nang le sepheo ya puisano / Communication Science / M.A. (Communication Science)

MA (Xitsonga) / M.E.R. Mathivha Centre for African Languages, Arts and Culture / Xikongomelonkulu xa ndzavisiso lowu i ku xopaxopa maendli ya mfambo yo pfumala xiendliwa eka Xitsonga. Maendli ya mfambo ma nga aviwa hi mitlawantsongo mimbirhi ku nga maendli ya mfambo yo tsutsuma na maendli ya mfambo yo khunguluka. Ndzavisiso lowu wu kongomisa eka maendli ya mfambo yo tsutsuma. Swi nga tlhela swi koteka ku ava maendli ku ya hi tinhlamuselo leti ma ti paluxaka, tanihi maendli ya xihlovo na maendli ya mpakaniso. Eka ndzavisiso lowu, ku kaneriwa hi maendli ya mfambo ehansi ka mitlawa mimbirhi ya maendli ma mfambo lama paluxaka maendlelo na maendli lama endzeni ka wona ma nga na nhlamuselo leyi kongomisaka eka tlhelo. Eka ntirho lowu ku kaneriwa maendli mo ringana 24. Mitlawa leyi ya tinxaka ta maendli ya mfambo yi tlhela yi aviwa hi mitlawantsongo ya mune ku nga maendli ya mfambo lama nchumu wu fambaka hinkwawo ku suka eka ndhawu yo karhi ku ya eka yin’wana, maendli ya mfambo lawa ku fambaka xirho xa nchumu wo karhi ntsena, maendli ya mfambo lama ku fambaka nchumu hi ndlela yin’we na maendli ya mfambo ya muhulahula. Mahungu ya ndzavisiso lowu ma hlengeletiwa hi ku tirhisa yin’wana ya maendlelo ya phurayimari leyi vuriwaka endlelo ra nhlokohlo (elicitation), laha ku tirhisiwaka swivulwa leswi nga vumbiwa hi swichudeni leswi dyondzaka Xitsonga swa lembe ra vunharhu eYunivhesiti ya Vhenda. Ndzavisiso lowu wu endliwa ehansi ka thiyori ya thitha (theta-theory), ku nga thiyori leyi tirhanaka na vuxaka bya riendli ni swiphemu swa swivulwa leswi ri tirhaka na swona, leswi kumekaka eka tindhawu ta nhlokomhaka na swiendliwa. Hi ku ya hi thiyori leyi, agumente yin’wana ni yin’wana yi fanela ku nyikiwa nhlamuselo (ntirho) yo karhi hi riendli. Tinhlamuselo ta kona ti katsa leti landzelaka: muendli, nkongomelo, ndhawu, muamukeri, muvabyi, tlhelo, nkarhi, mukhuva ni tin’wana na tin’wana. Eka ndzavisiso lowu ku tirhisiwa tindlela timbirhi ku xopaxopa mahungu. Ndlela yo sungula i leyi vuriwaka nxopaxopo wa nkoka hi ku landza mikongomelo (thematic qualitative analysis), kasi ya vumbirhi yi vuriwaka manyikelo ya tinhlamuselo eka tiagumente ta swivulwa hi riendli (theta-role assignment). Tiagumente hinkwato leti nga eka swivulwa swa ndzavisiso lowu, leti katsaka tinhlokomhaka, swihetisi na swilandzelandzhaku, ta kombisiwa kasi na tinhlamuselo leti tiagumente ti nyikiwaka tona hi riendli ti paluxiwa.

PhD (Xitsonga) / Ehansi ka Senthara ya M. E. R. Mathivha ya Tindzimi ta Afrika, Vutshila ni Ndhavuko / Ndzavisiso lowu wu wela ehansi ka dyondzonkulu ya semantiki, naswona wu kongomana ni kholokhexini eka Xitsonga. Ndzavisiso wu xopaxopa swivulavulelo swa maendli yo vulavula hi ku dya ku kuma tipatironi ta tikholokhexini leti humelelaka nawona ni tinhlamuselo leti humeseriwaka erivaleni hi tipatironi toleto. Xikongomelo xin’wana i ku kuma ntsengo wa tinxaka ta tikholokheti leti talaka ni leti nga taliki ku humelela na maendli yo vulavula hi ku dya. Eka ndzavisiso lowu ku tirhisiwa thiyori ya “Norms and Exploitations” leyi tshuriweke hi Hanks (2004). Thiyori leyi yi hlamusela leswaku rito i tshaku eka kholokhexini, kambe ku nga ri eka xivumbeko xa vulongoloxamarito. Mahungu ya ndzavisiso lowu ma hlengeletiwile hi ku tsavula swivulavulelo swa Xitsonga leswi vulavulaka hi maendli yo dya ku suka eka matsalwa ya vatsari lava landzelaka: Ntsanwisi, H.W.E. (1968): Tsonga Idioms; Bila, V. na Marhanele, M.M. (2016): Tihlungu ta Rixaka. Dikixinari ya Ririmi ra Xitsonga; Baloyi, P.B. (1988): Vulombe bya mitsheketo; Magagane, M.G. (2004): Tolo na Tolweni; Maluleke, A.V. Maluleke, G.V. na Malungana, S.J. (2004): Magenge ya Ntumbuluko; Maluleke, S.S. (1995): Vamandika na Vanyankwave; Malungana, S.J. (1997): Timitsu ta Vatsonga; Malungana, S.J. (1997): Vele ra Makwenu; Malungana, S.J. (1997): Mfuwo wa Rixaka i Xifuva; Malungana, S.J. (1998): Tinhlanga ta mfuwo wa Rixaka; Malungana, S.J. (1999): Mbewu ya Vatsonga; Malungana, S.J. (2005): Siku Rin’wana; Manganyi, K.T.C. (1995): Garingani; Malungana M. na Ngobeni B.M. (2006): Nhlalala ya Rixaka; Rikhotso, F. (1993): Khale ka Makwangala; Rikhotso, F. (1995): Ndzhaka Yerhu, Rikhotso, F. (1996): Phehlwa ra Gwambe na Dzavana; Ngobeni, B.M. (2004): A hi tsheketeni; Nkuna, B. (2007): Emarhumbini; Thuketana, F.A (1991): N’wambilu Makokoro na Shabangu, I.S. (2006): Vuxaka bya Nkava ni Rhumbu, ni swivulavulelo swo huma eka tibuku ta ntivoririmi ta Marivate, C.T.D na Mathumba, D.I. (1974): Xitsonga xa Rixaladza; Marivate, C.T.D., Mathumba, D.I. na B.J. Masebenza, B.J. (1976): Mayana Xitsonga Ntangha 6; Marivate, C.T.D., Mathumba, D.I. na Masebenza, B.J. (1974): Mayana Xitsonga fomo II; Marivate, C.T.D., Mathumba, D.I. na Masebenza, B.J. (1975): Mayana Xitsonga Ntangha 8; Mayevu, G.S. Mayevu na Nkatini, N.L. (1976) na N.L. Nkatini (1976): Xihluke xa Xitsonga fomo III; Xingulana xa Ririmi; Marhanele, M.M. (1981): Nkondo, C.P.N, (1981): Xiletelo xa Xitsonga; Mushwana, S.E. na Ndhlovu, M.M. (1988): Ririmi ra Manana; Mushwana, S.E. na Ndhlovu, M.M. (1987): Ririmi ra Manana; Mkhari, N.B. na Shikwambana, J.M. (1988): Ririmi ra Manana; Mkhari, N.B. na Shikwambana, J.M. (1987): Ririmi ra Manana; Shabangu, I.S. (1996): Nyeleti ya Mahlahle; Shabangu, I.S. (2006): Xiseluselu; Shabangu, I.S. (2007): Xiseluselu na Mabunda, N.V, Mabunda, P.N. na Nkuzana, K.J. (1991): Xitsonga xa Vagingiriki. Mahungu ya ndzavisiso lowu ma xopaxopiwa hi ku tirhisa nxopaxopo wa patironi ya khophasi (Corpus Pattern Analysis) leyi eka yona nhlamuselo ya rito yi fambelanisiwaka ni matirhiselo ya rona eka tipatironi ta tikholokhexini. Ndzavisiso lowu wu tlhela wu xopaxopiwa hi ku tirhisa nxopaxopo wa maavelo ya ntsengo (Quantitative Distributional Analysis) ku kuma tipatironi eka ntsemakanyo wa xiyimo xa nkoka xa swa tinhlayo ta tikholokhexini ta marito lama valangiwaka. / NRF

Text in TshiVenḓa with abstracts in TshiVenḓa and English / The purpose of this study was to contextually describe and analyse how male authors of Tshivenḓa drama books have in their dialogue portrayed female characters in the manner that it may tend to educate or encourage the public to criticize and abuse them in communities and society. In Tshivenḓa literature therefore, some male authors of drama books have tended to misrepresent the characterisation of women. It is presumed that the ways in which women are portrayed in some Tshivenḓa dramas by male authors, tend to normatively educate, socially reproduce and sustain the abuse of women within communities and society in which they live. In most of these drams, male authors have written their bias, contextually depicted women unfairly shown and criticised them in different sorts of ways. The researcher applied the Ethnography of communication, Social constructionism, Feminism and Critical discourse analysis theories. These theories enabled her to understand that language in the hands of authors can be used to reproduce power, dominance, control and power abuse. This led her to focus on related literature which proved that indeed the problem exists. Methodically this is a qualitative descriptive study in which the documentation ‘Document Analysis’ dialogue of seven purposefully selected drama books were considered and data collected. It used Neuman’s (1996) Analytic Comparison which applies the method of agreement and method of difference. When the data was analysed, there emerged themes which carry findings. In brief, the results of this study inter alia show that some male authors of selected Tshivenḓa drama books, described women as weak, poor decision-makers and powerless in communities and society at large. On the other, in the characterisation of men, they show them as social architectures of how women should be seen as depicted, thereby dominated and mistreated objects. It also found that Tshivenḓa culture was misrepresented and incorrectly applied to criticise, dominate, discriminate and justify the abuse of women by husbands and relatives, mainly in-laws. The results also suggest that within the context, male authors socially subject our children (both boys and girls as reader of such books), to indoctrination and social education as unequal partners in society in which they live. / Tshipikwa tshihulwane tsha ino ngudo ho vha u ṱalutshedza na u saukanya nḓila dzine vhaṅwali vha vhanna vha ḓirama dza Tshivenḓa vha shumisa ngadzo nyambedzano u bveledza vhaanewa vha vhafumakadzi uri hu ṱuṱuwedzwe vhadzulapo u vha sasaladza na u vha sathula hune vha ḓiwana vhe hone zwitshavhani. Kha maṅwalwa a Tshivenḓa, vhaṅwe vhaṅwali vha bugu dza ḓirama vha anzela u sa bveledza vhaanewa vha vhafumakadzi nga nḓila i si yone. Zwi dzhiiwa uri nḓila dzine vhafumakadzi vha bveledzwa ngadzo kha ḓirama dza Tshivenḓa dze dza ṅwalwa nga vhanna dzi na u funḓedza, u bveledza na u engedza tshengedzo ya vhafumakadzi hune vha dzula hone na vhukati ha zwitshavha. Kha ḓirama nnzhi, vhaṅwali vha vhanna vha ṅwala vho sendamisa kubveledzele, vha bveledza vhafumakadzi nga nḓila ine vha sathulea lwo kalulaho. Muṱoḓisisi o shumisa thyiori dzo fhambanaho sa ya Nyambedzano ‘Ethnography of communication, ya Vhufhaṱavhuvha ‘Social constructionism, ya Vhulwelambofholowo ha vhafumakadzi ‘Feminism’, na ya Tsaukanyo yo dzhenelelaho ya mafhungo ‘Critical discourse analysis.’ Thyiori hedzi, dzo thusa muṱoḓisisi u pfesesa uri luambo zwanḓani zwa uṅwali lu a kona u shumiswa u bveledza maanḓda, u tsikeledza, u vhusa na u shumisa maanḓa nga nḓila i si yone. Hezwi zwo mu thusa u lumbama kha maṅwalwa o teaho ane khao hei thaidzo ya vha khagala. Ri tshi ya kha Ngona ya ṱhoḓisiso, muṱoḓisisi o shumisa nḓila ya Khwalithethivi he a wana mafhungo nga nḓila ya u sengulusa zwo ṅnwalwaho zwa nyamedzano kha bugu dza sumbe dze a nanguludza zwo bva kha ene muṋe. Ho shumiswa nḓila ya Neuman (1996) ya Tsenguluso yo ṱanḓavhuwaho ‘Analytic comparison’ ine ya shumisa nḓila ya thendelano ‘method of agreement’ na ya phambano ‘method of difference’. Musi mafhungo o no saukanywa, ho bvelela thero dzo hwalaho mawanwa a ṱhoḓisiso. Nga u pfufhifhadza, mawanwa a hei ngudo, o sumba uri vhaṅwe vhaṅwali vha vhanna vha ḓirama dzo nangiwaho vha bveledza vhafumakadzi vhe vhathu vha si na vhuimo, vha sa koni u dzhia tsheo nga vhone vhaṋe nahone vha si na maanḓa hune vha wanala hone na kha zwitshavha. Kha ḽiṅwe sia, musi vha tshi ḓibveledza, vhaṅwali vha vhanna vha tou ḓitakula sa vhomasithesela vhane vha tea u vha na vhukoni ha u bveledza vhafumakadzi, u ralo vha kona-ha u vha ṱana vhe vhane vha tsikeledzwa na u shengedzwa. Zwo ḓo wanala uri na musi zwi tshi ḓa kha mvelele, hunzhi yo shumiswa nga nḓila i si yone saizwi i tshi vho shumiswa u sathula, u tsikeledza, u ṱalula na u khwaṱhisa u shengedzwa ha vhafumakadzi nga vhanna vhavho na mashaka, nga maanḓa vha vhuhadzi sa vhomazwale. Mawanwa a dovha a sumbedza uri zwo ralo, vhaṅwali vha vhanna vha fhaṱa muya kha vhana vhashu (vhatukana na vhasidzana sa vhavhali vha idzi bugu) wa u tou dzivhela na u funza avho vhana uri vhutshiloni hu na vhadzulapo vha vhuimo vhu sa lingani zwitshavhani ngeno zwi si zwone. / African Languages / D. Litt. et Phil. (African Languages)

The purpose of this study was to explore the influence of alcohol abuse on intimate partner violence (IPV) committed in Kibera, Kenya. The study is premised on the high prevalence of IPV and alcohol abuse in Kenya, especially among informal settlement dwellers. Kenya is geographically located in Eastern Africa. Kibera is an informal settlement in the country’s capital city, Nairobi, and is plagued by extreme poverty, unemployment and crime. A qualitative approach was implemented and a case study research design employed. Non-probability sampling, using purposive and snowball techniques, was used to select research participants. A total of 32 female victims of IPV made up the sample used in the study. Although the study did not intend to exclude males from the sample, no male victims of IPV could be located. Semi-structured interviews were held individually with each participant. Ethical considerations were actively applied throughout the duration of the study. The raw data collected were thematically analysed. The findings of the study revealed that most of the participants were under 40 years old, married, and had at least one child. Their educational levels were limited, and their occupations as well as their partners’ occupations generated low incomes. Physical and psychological abuse were cited as the most common types of abuse. However, sexual abuse was still prevalent and in some cases was extended to the children. The physical and psychological impacts were identified as the most prevalent effects of IPV. The effects on the children and family were also explored. The study found a strong link between alcohol use and IPV. However, alcohol use and/or abuse could not be identified as the only causal factor of IPV. Interestingly, the participants’ experiences highlighted the patriarchal and cultural milieu significant to Kibera. It was found that the patriarchal nature maintained in Kibera is one of the factors contributing to IPV and its perpetuation. / Utafiti huu ulilenga kuchunguza athari za pombe kwa dhuluma zinazosababishwa na mpenzi unayeshiriki naye ngono (IPV) katika eneo la Kibera nchini Kenya. Utafiti huu unatokana na kiwango cha juu cha hali ya IPV na unywaji wa pombe kupindukia nchini Kenya, hasa kwa wanaoishi kwenye mitaa ya mabanda. Kenya hupatikana katika eneo la kijiografia la Afrika Mashariki. Kibera ni mtaa wa mabanda ambao unapatikana katika mji mkuu wa Nairobi. Kibera inakabiliwa na umasikini uliokithiri, ukosefu wa ajira na uhalifu. Mbinu ya kutathmini ubora ilitumika, na uchunguzi kifani ulitumika. Sampuli isiyokuwa na welekeo wa uwezekano ilitumika, kwa kutumia mbinu za kimakusudi, na kwa kuongeza mambo utafiti unapoendelea wakati wa kuchagua watu wa kushiriki kwenye utafiti. Jumla ya waathiriwa wa IPV 32 wa kike walitumika kama sampuli katika utafiti huu. Ijapokuwa utafiti haukuwa na lengo la kutowashirikisha wanaume, hakuna muathiriwa wa IPV wa kiume alipatikana. Maswali yaliyokuwa na utaratibu maalum yalitumika kwa kila mshiriki. Maadili yalizingatiwa mno wakati wa mchakato mzima wa utafiti. Data iliyokusanywa ilichanganuliwa kwa kuzingatia mada. Matokeo ya utafiti huu yalionyesha kuwa wengi wa washiriki waliokuwa na umri usiozidi miaka 40, walikuwa wameolewa na angalau mtoto mmoja. Hawakuwa wamesoma mno, na wao pamoja na wapenzi wao walikuwa na ajira zenye ujira duni. Kupigwa na kuteswa kisaikolojia ni dhuluma zilizojitokeza mno. Hata hivyo, unyanyasaji wa kimapenzi bado ulishuhudiwa na hata wakati mwingine ulifanyiwa watoto. Madhara kwa mwili na ya kisaikolojia yalijitokeza kama athari kuu za IPV. Athari kwa watoto na kwa familia pia zilichunguzwa. Utafiti huu ulionyesha kuwa kuna uhusiano mkuu kati ya matumizi ya pombe kupindukia na IPV. Hata hivyo, matumizi ya pombe/au kulewa kupindukia siyo tu mambo yanayosababisha IPV. Cha kushangaza, hali zilizoelezwa na washiriki zilionyesha umuhimu wa mfumo dume kwa utamaduni wa watu wa Kibera. Iligunduliwa kuwa mfumo wa udume unaoendelea katika eneo la kibera, ni mojawapo wa mambo yanayochangia IPV na kuendelezwa kwake Utafiti huu ulilenga kuchunguza athari za pombe kwa dhuluma zinazosababishwa na mpenzi unayeshiriki naye ngono (IPV) katika eneo la Kibera nchini Kenya. Utafiti huu unatokana na kiwango cha juu cha hali ya IPV na unywaji wa pombe kupindukia nchini Kenya, hasa kwa wanaoishi kwenye mitaa ya mabanda. Kenya hupatikana katika eneo la kijiografia la Afrika Mashariki. Kibera ni mtaa wa mabanda ambao unapatikana katika mji mkuu wa Nairobi. Kibera inakabiliwa na umasikini uliokithiri, ukosefu wa ajira na uhalifu. Mbinu ya kutathmini ubora ilitumika, na uchunguzi kifani ulitumika. Sampuli isiyokuwa na welekeo wa uwezekano ilitumika, kwa kutumia mbinu za kimakusudi, na kwa kuongeza mambo utafiti unapoendelea wakati wa kuchagua watu wa kushiriki kwenye utafiti. Jumla ya waathiriwa wa IPV 32 wa kike walitumika kama sampuli katika utafiti huu. Ijapokuwa utafiti haukuwa na lengo la kutowashirikisha wanaume, hakuna muathiriwa wa IPV wa kiume alipatikana. Maswali yaliyokuwa na utaratibu maalum yalitumika kwa kila mshiriki. Maadili yalizingatiwa mno wakati wa mchakato mzima wa utafiti. Data iliyokusanywa ilichanganuliwa kwa kuzingatia mada. Matokeo ya utafiti huu yalionyesha kuwa wengi wa washiriki waliokuwa na umri usiozidi miaka 40, walikuwa wameolewa na angalau mtoto mmoja. Hawakuwa wamesoma mno, na wao pamoja na wapenzi wao walikuwa na ajira zenye ujira duni. Kupigwa na kuteswa kisaikolojia ni dhuluma zilizojitokeza mno. Hata hivyo, unyanyasaji wa kimapenzi bado ulishuhudiwa na hata wakati mwingine ulifanyiwa watoto. Madhara kwa mwili na ya kisaikolojia yalijitokeza kama athari kuu za IPV. Athari kwa watoto na kwa familia pia zilichunguzwa. Utafiti huu ulionyesha kuwa kuna uhusiano mkuu kati ya matumizi ya pombe kupindukia na IPV. Hata hivyo, matumizi ya pombe/au kulewa kupindukia siyo tu mambo yanayosababisha IPV. Cha kushangaza, hali zilizoelezwa na washiriki zilionyesha umuhimu wa mfumo dume kwa utamaduni wa watu wa Kibera. Iligunduliwa kuwa mfumo wa udume unaoendelea katika eneo la kibera, ni mojawapo wa mambo yanayochangia IPV na kuendelezwa kwake Utafiti huu utakuwa na manufaa kwa waathiriwa wa IPV, jamii wanazotoka na watungaji wa sheria za kitaifa bila kusahau jamii ya watafiti wa kisayansi. / Maikemisetso a thutopatlisiso eno e ne e le go tlhotlhomisa tshusumetso ya tiriso e e botlhaswa ya nnotagi mo tirisodikgokeng ya balekane ba baratani (IPV) e e diragalang kwa Kibera, Kenya. Thutopatlisiso e theilwe mo tiragalong e e kwa godimo ya IPV le tiriso e e botlhaswa ya nnotagi kwa Kenya, bogolo segolo magareng ga banni ba mafelo a baipei. Kenya e fitlhelwa kwa Botlhaba jwa Aforika. Kibera ke lefelo la baipei mo motsemogolong wa naga, Nairobi, mme e aparetswe ke lehuma, botlhokatiro le bosenyi jo bo boitshegang. Go dirisitswe molebo o o lebelelang mabaka mme ga dirisiwa thadiso ya thutopatlisiso e e lebelelang kgetse. Go dirisitswe mokgwa wa go tlhopha sampole moo baagi ba se nang tšhono e e tshwanang ya go nna le seabe le dithekeniki tsa go tlhopha sampole go ya ka maitlhomo le go letla banni-le-seabe ba pele go ngokela ba bangwe go tlhopha banni-le-seabe ba patlisiso. Palogotlhe ya batswasetlhabelo ba basadi ba IPV ba le 32 e nnile sampole e e dirisitsweng mo thutopatlisisong. Le fa thutopatlisiso e ne e sa ikaelela go se akaretse banna mo sampoleng, go ne go se na batswasetlhabelo bape ba IPV ba banna ba ba tlhageletseng. Go nnile le dipotsolotso tse di batlileng go rulagana tse di tshwerweng le monni-le-seabe mongwe le mongwe ka sebele. Go dirisitswe ntlha ya maitsholo a a siameng ka botlhaga mo tsamaong ya thutopatlisiso yotlhe. Data e e kokoantsweng e ne ya lokololwa go ya ka meono. Diphitlhelelo tsa thutopatlisiso di senotse gore bontsi jwa banni-le-seabe ba ne ba le dingwaga tse di kwa tlase ga 40, ba nyetswe mme ba na le bonnye ngwana a le mongwe. Seelo sa bona sa thuto se ne se lekanyeditswe mme ditiro tsa bona gammogo le tsa balekane ba bona di ne di tsenya letseno le le kwa tlase. Tshotlakako ya mo mmeleng le ya maikutlo di tlhagisitswe jaaka mefuta e e tlwaelegileng thata ya tshotlakako. Le gale, tshotlakako ya thobalano e ne e ntse e le teng mme mo mabakeng mangwe e ne e fetela le mo baneng. Ditlamorago tsa mo mmeleng le mo tlhaloganyong di supilwe jaaka ditlamorago tse di bonalang thata tsa IPV. Go lebeletswe le ditlamorago mo baneng le mo lelapeng. Thutopatlisiso e fitlhetse go na le kgolagano e e maatla magareng ga tiriso ya nnotagi le IPV. Le gale, tiriso le/gongwe tiriso e e botlhaswa ya nnotagi ga e a supiwa e le yona fela ntlha e e bakang xi IPV. Se se kgatlhisang ke gore maitemogelo a banni-le-seabe a senotse ka moo tsamaiso e e letlang banna go laola basadi le setso di laolang basadi ka gona mo loagong e leng se se maleba tota kwa Kiberia. Go fitlhetswe gore tsamaiso ya setšhaba e e letlang banna go laola basadi e e tswelediwang kwa Kiberia ke nngwe ya dintlha tse di tshwaelang le go etegetsa IPV. Thutopatlisiso e lebeletse go ungwela batswasetlhabelo ba IPV, baagi ba selegae le lekgotlataolo la bosetšhaba, gammogo le dipatlisiso tsa saense. / Criminology and Security Science / M.A. (Criminology)

Shaaban Robert wrote three autobiographical texts at different times in his life. The first, which is lost, covered his childhood and had been written when he was 27; the second, which corresponds to the first part of this work, was written at the age of 37, covering the period 1936-1946. The last was completed in 1960, but covers the period 1946-1959. It must be emphasised that the poet’s life cannot be compartmentalised into separate, successive stages. Over and above a chronological division of events, the two sections of the book can be differentiated by the different periods when they were written and thus the different viewpoints on what happened throughout his life. Philippe Lejeune´s definition of an autobiography as ´a retrospective prose narrative made by a real person about their own existence, emphasising their indi¬vidual life and in particular the development of their personality´ (Lejeune 1996: 14), is a familiar one. This definition fits Shaaban Robert´s text perfectly and yet, in the Swahili context, such an endeavour could have encountered many obstacles.

Summaries in English, Afrikaans and Southern Sotho / The aim of this study was to assess the suitability of International Financial Reporting Standards (IFRS) adoption in Ethiopia. To this effect, the study focused on examining the key factors that would influence IFRS adoption in the context of Ethiopia, namely economic growth, economic openness, capital market development, level of accounting education as well as legal systems and government policies. The study used a mixed-method approach, which involved a survey and content analysis. While the survey was the primary research approach in this study, the secondary data analysis was used to obtain additional evidence to corroborate the information gathered through the survey. Descriptive statistics was used to analyse and interpret the data. The study results show that the aforementioned factors examined were not conducive to adopting IFRS, and thus IFRS was not regarded as suitable in Ethiopia at the time of this study. The study also revealed an absence of a single set of accounting standards in Ethiopia. / Die doel van hierdie studie was om die geskiktheid van Internasionale Finansiële Verslagdoeningstandaarde-aanneming (IFRS-aanneming) in Ethiopië te assesseer. Die studie het derhalwe daarop gefokus om die sleutelfaktore te ondersoek wat die IFRS-aanneming in die konteks van Ethiopië sal beïnvloed, naamlik ekonomiese groei, ekonomiese oopheid, kapitaalmarkontwikkeling, vlak van rekeningkundeopvoeding, asook regstelsels en regeringsbeleide. Die studie het ’n gemengdemetodebenadering gebruik, wat ’n ondersoek en inhoudsontleding ingesluit het. Hoewel die ondersoek die primêre navorsingsbenadering in hierdie studie was, is die sekondêre ontleding gebruik om bykomende bewyse te bekom om die inligting wat deur middel van die ondersoek ingesamel is, te bevestig. Beskrywende statistiek is gebruik om die data te ontleed en te interpreteer. Die resultate van die studie dui daarop dat die bogenoemde faktore wat ondersoek is, nie bevorderlik is om die IFRS aan te neem nie en derhalwe is die IFRS as nie geskik vir Ethiopië ten tye van hierdie studie beskou nie. Die studie het ook ’n afwesigheid van ’n enkele stel rekeningkundige standaarde in Ethiopië aan die lig gebring. / Maikaelelo a thutopatlisiso eno e ne e le go sekaseka go tshwanelega ga go amogelwa ga Seemo sa Tlhagiso ya Dipegelo Tsa Ditšhelete sa Boditšhabatšhaba (IFRS) kwa Ethiopia. Go fitlhelela seno, thutopatlisiso e totile go tlhatlhoba dintlha tsa botlhokwa tse di tlaa susumetsang go amogelwa ga IFRS mo bokaong jwa Ethiopia, e leng kgolo ya ikonomi, go bulega ga ikonomi, tlhabololo ya mmaraka wa matlotlo, seelo sa thuto ya palotlotlo gammogo le dithulaganyo tsa semolao le dipholisi tsa puso. Thutopatlisiso e dirisitse molebo wa mekgwa e e tswakaneng, o o akareditseng tshekatsheko ya diteng. Le fa tshekatsheko e ne e le molebo wa ntlha wa patlisiso mo thutopatlisisong eno, go dirisitswe tshekatsheko ya bobedi ya data go bona bosupi jwa tlaleletso go tshegetsa tshedimosetso e e kokoantsweng ka tshekatsheko. Go dirisitswe dipalopalo tse di tlhalosang go sekaseka le go ranola data. Dipoelo tsa thutopatlisiso di bontsha gore dintlha tse di tlhagisitsweng fa pele tse di tlhatlhobilweng di ne di sa siamela go amogela IFRS mme ka jalo IFRS ga e a tsewa e tshwanelegile go ka dirisiwa kwa Ethiopia ka nako ya thutopatlisiso eno. Gape thutopatlisiso e senotse gore ga go na le fa e le peelo e le nngwe ya palotlotlo kwa Ethiopia. / Financial Accounting / M. Phil. (Accounting Sciences)

MA (Xitsonga) / MER Mathivha Centre for African Languages, Arts and Culture / ni/kumbe swi ri hava maendli yo vulavula hi swa miehleketo eka Xitsonga. Ku xopaxopiwa ntsena maendli yo pfumala xiendliwa ni maendli ya xiendliwa xin’we eka dyondzo leyi. Maendli ya miehleketo ya swiendliwa swinharhu a ya katsiwangi eka ntirho lowu. Dyondzo leyi yi langutana ngopfu ni tinxaka tinharhu ta maendli ya swa miehleketo, ku nga maendli lama khumbaka swa miehleketo, maendli yo vulavula hi ntsako, na maendli yo vulavula hi nchavo. Tinhlamuselo leti talaka ku kumeka ni leti nga taliki ku kumeka eka swihlambanyisi leswi nga tirha eswivulweni ni maendli lama kumbe leswi nga tirhangiki na wona ma kaneriwa eka dyondzo leyi. Thiyori leyi landzeleriwaka eka dyondzo leyi i ya Lakoff (1992) ya Conceptual Theory of Metaphor. Ku ya hi thiyori leyi matirhelo ya swivulwa swa xivumbeko xa vutlhokovetseri swavugego ma le ka ririmi eka miehleketo. Thiyori leyi yi tirhisa mpimanyiso wa swilo leswi kumekaka eka michumu mimbirhi, laha nchumu wo karhi wu twisisekaka ku antswa hi ku xiya nchumu lowu pimanyisiwaka na wona. Eka dyondzo leyi, miehleketo yo pimanyisa milongoti leyi kumekaka eka michumu mimbirhi yo hambana yi tirhisiwaka eka ku xopaxopa swihlambanyisi swa Xitsonga leswi tirhaka na maendli ya swa miehleketo. Mahungu lama kamberiwaka eka ndzavisiso lowu ma tirhisiwa eka swivulwa hi xikongomelo xo kuma mikhuva ya tinhlamuselo leti humelelaka.

The aim of this study was to discover if there has been any changes regarding the male ideal in YA literature over time based on the gender related changes that recently have taken place in the Swedish society. The investigation is completed through a comparative analysis of the male characters in Katarina von Bredow’s Syskonkärlek (1991) and Klättra Uppåt (2020) from the female protagonists’ perspective. This is done against the context based of the historic inequality rooted in gender norms together with patterns in romance literature. The female protagonists’ choice of man together with the use of moral characters are the main sources in validating who the ideal male is in each novel. Concepts such as R.W. Connells ‘hegemonic masculinity’ and Thomas Johansson’s theory about demasculinity detects hierarchies among the male characters which are later included in the conclusion. Through the analysis the discovery of some changes are made which states that the fear of femininity has reduced over time and that the use of dominance through anger and violence has become less desirable in men. This change in values could be an effect of the changes in the Swedish society regarding the fact that YA literature often has been put in the position of holding a moral responsibility and therefore is known for depicting contemporary norms and values.

Text in English with abstracts in English, Sepedi and Venda / Access to firewood and other affordable energy sources is essential to the livelihoods of rural households in developing countries. Studies have been conducted to understand the reasons behind an extensive reliance on firewood in rural areas, especially in developing countries, despite improved electrification rates and a number of government policies introduced to encourage rural households to switch from traditional to modern fuels. This study aimed at assessing and thus understand the factors influencing the use of firewood by households in Ga - Malahlela village in Limpopo Province. Limited research has been conducted on firewood use, subsequent to improved electrification in rural areas in South Africa, hence it was to shed light on this little-explored subject on which the study was carried out. The assessment was based on household demographics and household energy use patterns, with a structured questionnaire being utilised to arrive at a detailed understanding of the factors that drive firewood use. It was established that firewood was still used to a significant degree, to satisfy household energy needs such as cooking, water heating and space heating. This was mainly due to the socioeconomic status of households. Socio-economic factors such as income, education level, household size and preference were found to be the factors exerting the greatest influence on the use of firewood among households in the study area. Psychological variables and the geographical location of the study area were also shown to promote the use of firewood. The study further revealed that, as indicated in the reviewed literature, households in the study area fuel stack and do not ascend the energy ladder. The reviewed literature further indicated that not all factors have equivalent significance in determining the behaviour and pattern of household energy use. This indicates that energy sources such as firewood are not completely discarded but are instead used in conjunction with modern energy sources such as electricity. In conclusion, this study established that despite the availability of electricity, as a result of poverty and the lack of free basic services such as free basic electricity, reliance on firewood in rural areas will continue. / Go hwetša dikgong le methopo ye mengwe ya dibešwa tšeo di rekegago go bohlokwa go mekgwa ya malapa a dinagamagaeng go hwetša dilo tše bohlokwa tša bophelo dinageng tšeo di hlabologago. Dithutelo di phethagaditšwe go kwešiša mabaka ao a thekgago kholofelo go dikgong mafelong a dinagamagaeng a dinaga tšeo di hlabologago le ge go na le ditekanyo tše di kaonafaditšwego tša tlhagišo ya mohlagase le palo ya melaotshepetšo ya mmušo yeo e tsebišitšwego go tutuetša malapa a dinagamagaeng go fetoga go tloga go dibešwa tša sekgale go iša go tša sebjale. Thutelo ye e ikemišeditše go lekola ka gona go kwešiša mabaka ao a huetšago malapa a Motsaneng wa Ga-Malahlela ka Profenseng ya Limpopo go diriša ya dikgong. Dinyakišišo tše lekantšwego di phethagaditšwe ka ga tirišo ya dikgong ka morago ga tlhagišo ya mohlagase yeo e kaonafaditšwego mafelong a dinagamagaeng ka Afrika Borwa, gomme e be e swanetše go fa tshedimošo ka ga hlogotaba yeo e hlohlomišitšwego gannyane gore thutelo ye e phethagatšwe. Tekolo ye e theilwe go dipalopalo ka ga malapa setšhabeng le mekgwa ya malapa ya go dirišwa dibešwa, ka go diriša lenaneopotšišo leo le beakantšwego gore go fihlelelwe kwešišo ye e hlalošago ka botlalo mabaka ao a hlohleletšago tirišo ya dikgong. Go lemogilwe gore dikgong di sa dirišwa ka bontši bjo bo bonagalago go kgotsofatša dinyakwa tša malapa tša enetši tše bjalo ka go apea, go ruthetša meetse le go ruthetša lefelo. Se se be se swanela gagolo ka lebaka la boemo bja ka moo ekonomi e amago tšwelopele ya malapa. Mabaka a ka moo ekonomi e amago tšwelopele ya setšhaba a go swana le ditseno, boemo bja thuto, bogolo bja lelapa le tšeo di ratwago go hweditšwe go ba mabaka ao a hlohleletšago khuetšo ye kgolokgolo go tirišo ya dikgong gare ga malapa thutelong ye. Dielemente tšeo di ka fetolwago le lefelo tikologong ye e itšeng tša thutelo le tšona di bontšhitšwe go godiša tirišo ya dikgong. Thutelo ye gape e utollotše gore, bjalo k age go šupilwe dingwalong tšeo di lekotšwego, malapa a lefelong la thutelo a latela mekgwa ya dibešwa tša mehutahuta gomme ga a latele manamelo a enetši. Dingwalo tšeo di lekotšwego di laeditše go ya pele gore ga se mabaka ka moka ao a nago le bohlokwa bjo bo lekanago go šupeng boitshwaro le mokgwa tša tirišo ya enetši ka malapeng. Se se šupa gore methopo ya enetši ye bjalo ka dikgong ga se ya tlogelwa ka gohlegohle eupša e dirišwa mmogo le methopo ya sebjale ya enetši ye bjalo ka mohlagase. Go ruma, thutelo ye e utollotše gore le ge go na le mohlagase, ka lebaka la bohloki le tlhaelo ya ditirelo tša motheo tša mahala tše bjalo ka mohlagase wa motheo wa mahala, kholofelo go dikgong dinagamagaeng e tlo tšwela pele. / U swikelela khuni na zwiṅwe zwiko zwa fulufulu zwine zwa swikelelea ndi zwa ndeme kha u tsireledza zwo teaho zwa vhutshilo kha miṱa ya vhupo ha mahayani kha mashango o no khou bvelelaho. Ngudo dzo farwa u itela u pfesesa zwiitisi zwa u ḓitika zwihulwane nga khuni kha vhupo ha mahayani kha mashango ane a khou ḓi bvelela zwi si na ndavha na u khwiniswa ha u dzheniswa ha muḓagasi na tshivhalo tsha mbekanyamaitele dza muvhuso dzo ḓivhadzwaho u ṱuṱuwedza miṱa ya vhupo ha mahayani u bva kha u shumisa zwivhaswa zwa kale u ya kha zwa ano maḓuvha. Ngudo iyi yo livhiswa kha u asesa na u pfesesa zwiṱaluli zwine zwa ṱuṱuwedza u shumiswa ha khuni nga miṱa ya Muvhunduni wa Ga-Malahlela Vunduni ḽa Limpopo. Ṱhoḓisiso dzi si nngana dzo itwa nga ha u shumiswa ha khuni hu tshi tevhela u dzheniswa ha muḓagasi vhuponi ha mahayani Afurika Tshipembe, ho vha u bvisela khagala nga ha zwiṱuku zwo wanululwaho kha thero heyi ye ngudo ya i bveledzisa. U linga ho vha ho ḓisendeka nga ngudamirafho ya miṱa na kushumisele kwa fulufulu miṱani, hu na mbudzisombekanywa dzo dzudzanywaho dzo shumiswaho u swikelela kha u pfesesa nga vhuḓalo zwiṱaluli zwine zwa ta u shumiswa ha khuni. Ho dzhielwa nṱha uri khuni dzi kha ḓi shumiswa nga maanḓa u ḓisa ṱhoḓea dza fulufulu miṱani u fana na u bika, u vhilisa maḓi na u dudedza vhudzulo. Hezwi zwo tea nga maanḓa kha vhuimo ha matshilisano a zwa ikonomi miṱani: zwiṱaluli zwa ikonomi ya matshilisano zwi ngaho sa mbuelo, vhuimo ha pfunzo, vhuhulu ha muṱa na zwo no takalelwa ho wanwa uri ndi zwiṱaluli zwine zwa shumisa ṱhuṱhuwedzo khulwane ya u shumiswa ha khuni vhukati ha miṱa ya vhupo ha ngudo. Variabuḽu dza saikhoḽodzhikhaḽa na vhupo ha ḓivhashango zwa vhupo ha ngudo zwo sumbedziswa u ṱuṱuwedza u shumiswa ha khuni. Ngudo yo isa phanḓa na u wanulusa uri, sa zwo sumbedziswaho kha maṅwalwa o sedzuluswaho, miṱa kha vhupo ha ngudo i kuvhanganya fulufulu ngeno hu sina u gonya ha tshanduko ya kushumisele kwa fulufulu. Maṅwalwa o sedzuluswaho o sumbedzisa a tshi i sa phanḓa uri a si zwiṱaluli zwoṱhe zwine zwa vha na ndeme i linganaho kha u ta vhuḓifari na kushumisele kwa fulufulu miṱani. Hezwi zwi sumbedza uri zwiko zwa fulufulu zwi ngaho sa khuni a zwo ngo laṱelwa kule tshoṱhe fhedzi zwi shumiswa zwo ṱanganyiswa na zwiko zwa fulufulu zwa ano maḓuvha zwi ngaho sa muḓagasi. Ri tshi pendela, ngudo iyi i ta uri na musi muḓagasi u hone, nga nṱhani ha vhushayi na ṱhahelelo ya tshumelo dza muḓagasi wa mahala wa mutheo u fana na muḓagasi wa mahala wa mutheo, u ḓitika nga khuni vhuponi ha mahayani hu ḓo ḓi bvela phanḓa. / Department of Environmental Science / M.A. (Environmental Science)