Recently, corporate scandals rocked the South African financial landscape, prompting the re-examination of existing corporate governance practices and renewed scrutiny of corporate governance institutions and mechanisms. One of these practices, a phenomenon called “director interlock”, was scrutinised in this study. A quantitative and inductive approach was used in this research to scrutinise companies listed on the Johannesburg Stock Exchange, as well as the directors who served on their boards during the periods researched, namely, 2010 and 2016, with the purpose of considering the consequences of director interlock in a South African context. Appropriate sources on corporate governance, director interlock and network analysis were accessed. Social network analysis was applied to analyse and map the extent, nature and structural dynamics of director interlock statistically in all South African listed companies in respect of 2010 and 2016 with a view to considering the causes and consequences of identified changes between 2010 and 2016, and possible implications of those changes for corporate governance in South Africa. Both periods occurred shortly after times of financial turmoil or contracting economic growth, where, in line with global trends, financial consolidation and a possible decline in economic activity and board sizes of companies would be expected. The concept of centrality, comprising three components, was used in the statistical social network analysis. These components were degree centrality, which is an indicator of the number of connections and the degree of activity of a company or a director, closeness centrality, which is an indicator of the closeness of a company or a director to other companies or directors within a network and the number of steps from that company or director to other companies and directors in the network, and betweenness centrality, which is a measure of the centrality of a company or a director and the extent to which the company or the director acts as a bridge between and connects with other well-connected companies and directors in the network. The following striking findings emerged from this research: a massive increase in the average board size between 2010 and 2016, a resultant increase in the density of networks between 2010 and 2016, and an apparent shift away from the dominance of mining houses described in earlier studies to financial services companies in 2010 and retail companies in 2016. In the literature review the existence of a global elite in the structure of company boards was pointed out, and the question was asked whether there is any evidence of the existence of a similar elite in South Africa and, if so, whether there have been any changes in the makeup, characteristics or nature of such an elite from 2010 to 2016. Further, the question was asked whether any changes can be observed regarding the central actors of company boards in the local economic power network. The research results indicate that iii there was an apparent reversal of transformational gains towards the re-establishment of white male dominance in the ultra-elite echelons of directors in the South African network by 2016. In the absence of conclusive evidence emanating from this research, the value of director interlock is still hotly debated. Is the practice of director interlock beneficial or damaging to corporations and the wider economic landscape, or could it be both beneficial and damaging? This study provides conclusive evidence that the value of interlock depends on the way in which it is applied, taking into account how the causes, consequences and dynamics of director interlock are manifested in individual companies. While evidence suggests that director interlock, if applied correctly, can be beneficial, the recent Steinhoff debacle was used to illustrate that it can also be detrimental, depending on how it is applied. This study emphasised the value of social network theory, resource-dependence theory, agency theory, small-world theory and power dynamics, specifically in research into corporate governance and related fields of study. This research undoubtedly contributes to the body of knowledge on corporate governance in general and the structure and functioning of company boards, inclusive of director interlock, in particular. The guidelines that emerged from this study could be used to identify board structures and strategically positioned directorship candidates for board appointments and to avoid potentially destructive patterns that may even lead to corporate failure. / Maduzane nje, kuvele amahlazo ezinkampani ezinkulu zezezimali eNingizimu Afrika, lokhu okwenze ukuthi kuhlolwe kabusha inqubo nenkambiso yamanje yolawulo lwezinkanpani ezinkulu, kanti futhi lokhu kwavuselela ukuhlaziywa kwezikhungo zezolawulo lwezinkampani ezinkulu kanye nezindlela zokwenza lokhu. Enye yalezi zinkambiso, ukuhlala nokungenelelana kwabantu kumabhodi ezinkampani ezehlukene okuyinto ebizwa ngokuthi yi-"director interlock" iye yahlolisiswa kulolu cwaningo. Kusetshenziswe inqubo ye-quantitative ne-inductive kulolu cwaningo ukuhlolisisa izinkampani ezifakelwe kuhla lwe-Johannesburg Stock Exchange, kanye nodayirektha abakumabhodi azo ngesikhathi sokwenziwa kocwaningo, okusho ukusukela ngo 2010 ukuya kua 2016, ngenhloso yokubhekisisa imiphumela yenqubo yodayirektha abahlala kumabhodi amaningi ehlukene i-director interlock kwisimo seNingizimu Afrika. Kuye kwatholwa imithombo yolawulo iv lwezinkampani, inqubo ye-director interlock kanye nokuhlaziya ukuxhumana okwaziwa njenge-network analysis. Uhlaziyo lwama-network okuxhumana kwabantu kwe-social network analysis kwasetshenziswa ukuhlaziya kanye nokubheka ukujula nokwenza imephu yenhlobo kanye nobudlelwane bezakhiwo kunqubo ye-director interlock, namastatistiki kuzo zonke izinkampani ezifakelwe kuhla zaseNingizimu Afrika ngesikhathi esiphakathi kuka 2010 no 2016 ngenhloso yokubheka izimbangela kanye nemiphumela yezinguquko ezibhekiwe phakathi kuka 2010 no 2016, kanye nemphumela yalezi zinguquko kwinqubo yolawula lwezinkampani eNingizimu Afrika. Zombili izinkathi zenzeke maduzane ngemuva kweziyaluyalu zezezimali nokuncipha kwesimo somnotho, laphokhona, ngokuhambisana nobekwenzeka kuwo wonke umhlaba, kuye kwaba nokuqoqana kwesimo sezezimali kanye nokwehla kwezimo zomnotho kanye nosayizi bamabhodi ezinkampani okwakulindelwe. Umqondo wokuqoqela ndawonye, onemikhakha emithathu, wasetshenziswa ekuhlaziyweni kwamastatistiki okuxhumana kwabantu okwaziwa nge-statistical social network analysis. Le mikhakha kwakuyizinga lokuqoqana ndawonye okwaziwa nge-degree of centrality, okuyinkomba yamanani okuxhumana kwezinto kanye namazinga emisebenzi yenkanpani noma udayirektha, ukusondelana qokuqoqana ndawonye okwaziwa ngokuthi yi-closeness centrality, okuyinkamba yokusondelana kwenkampani noma udayirektha nezinye izinkampani noma abanye odayirektha kwi-network, kanye nenani lezinyathelo kuleyo nkampani noma udayirekha kwezinye izinkampani kanye nabanye odayirektha kwi-network, kanye nanokuxhumana phakathi kwabo, okuyisikali sokuxhumana kwenkampani noma udayirektha, nezinga lendlela inkampani noma udayirekha athatha ngalo izinyathelo njengomxhumanisi phakathi kokuxhumana nezinye izinkampani kanye nabanye odayirektha kwi-network. Imiphumela eyisimanga etholakele ngalolu cwaningo: kuye kwaba nokwenyuka kakhulu kosayizi bamabhodi esikhathini esiphakathi kuka 2010 no 2016, lokhu okubangele ukwenyuka kokujula kwama-network phakathi kuka 2010 no 2016, kanye nokugudluka ukusukela kubukhulu bezimayini ukuya kwizinkampani zezezimali ngo 2010 kanye nezinkampani zama-retail ngonyaka ka 2016. Ekubuyekezweni kwemibhalo ubukhona bama-elite kumhlaba wonkana kwizakhiwo zamabhodi kuye kwabona, kanti umbuzo owabuzwa ukuthi ngabe bukhona ubufakazi bobukhona bama-elite efanayo eNingizimu Afrika, uma kunjalo, ngabe kube khona ushintsho ngendlela ahleleke ngayo, ubunjalo noma inhlobo yalawo ma-elite ukusukela ngo 2010 ukuya ku 2016. Omunye umbuzo, owabuzwa, wukuthi ngabe noma yiziphi izinguquko ziyabonakala yini mayelana nababambiqhaza ababalulekile kumabhodi ezinkampani kuma-network anamandla kwezomnotho. Imiphumela yocwaningo ikhombisa ukuthi kwabanokuhlehla ngokuzuziwe kwezezinguquko, kwabuyelwa emuva ekubuseni kakhulu kwabesilisa abamhlophe v kwimikhakha ephezulu yama-elite odayirektha kuma-network aseNingizimu Afrika ngo 2016. Ngokusweleka kobufakazi obuphethakele obuvela kulolu cwaningo, ukubaluleka kwe-director interlock kusaxoxwa ngakho kakhulu. Ngabe i-director intelock inenzuzo noma ilimaza izinkampani kanye nesimo somnotho ngokunabile, noma kungenzeka ukuthi kwenzeka kokubili, ukubanenzuzo kanye nokulimaza? Lolu cwaningo luhlinzeka ngobufakazi obuphelele bokuthi ukubaluleka kwe-director interlock kuncike kwindlela okusetshenziswa ngayo, ngokubonelela izimbangela, imiphumela emibi kanye nama-dynamic endlela i-directoer interlock ebonakala nokuvela ngayo ezinkampanini ezehlukene. Ngisho noma ubufakazi bukhombisa ukuthi i-director intelock, uma isetshenziswa kahle, ingaba yinzuzo, kodwa ihlazo lamaduzane le-Steinhoff lisetshenziswe ukukhombisa ukuthi, lokhu kungaba ngokulimazayo, kuncike ngokuthi kusetshenziswa kanjani. Lolu cwaningo lukhombise ukubaluleka kwe-social network theory (ithiyori yobudlelwane bokuxhumana kanye nokwabelana ngolwazi), i-resource-dependence theory (ithiyori yokuthi ngabe imithombo yosizo yangaphandle ichapha0zela kanjani ukuziphatha kwenhlangano), i-agency theory (ithiyori yobudlelwane phakathi kwama-ejenti kanye nabaphathi), small-world theory (ithiyori yokuxhumana kwabantu bexhunyaniswa ngabanye noma eminye imikhakha yabaxhumanisi) kanye nama-power dynamic (ndlela amandla umuntu anawo nokuba nomthelela kwabanye abantu nokuchaphazela ubudlelwane babo), ikakhulukazi kucwaningo ngokulawulwa kwezinkampani ezinkulu kanye nemikhakha ehambelanayo yocwaningo. Ngaphandle kokungabaza, lolu cwaningo lunomthelela kwingqikthi yolwazi ngezolawulo lwezinkampani ezinkulu ngokunabile kanye nezakhiwo nokusebenza kwamabhodi ezinkampani, okubandakanya ukukungenelelana kodayirektha kwamanye amabhodi ezinye izinkampani, ikakhulukazi. Imikhombandlela evelile kulolu cwaningo ingasetshenziswa ukuphawula izakhiwo zamabhodi, kanye nobudayirektha obusemkhakheni ethize, ngokuqokwa kwamabhodi ukugwema ukuba namaphatheni anemiphumela emibi, engaholela nasekwehlulekeni kwezinkampani ezinkulu. Amagama abalulekile: Inqubo yebhodi, ukuchaphazelana kobudlelwane nemithelela kumabhodi, ukuhleleka ngezinhlobo kwamabhodi, ukungenelelana kwabantu kumabhodi ezinkampani ezehlukene, ubudlelwane phakathi kwabantu abakumabhodi ehlukene, i-isomorphism, i-social network analysis (SNA), ama-network obudlelwane babantu, ubudlelwane babantu, i-social network analysis software, i-statistical analysis system (SAS / Malobanyana, mahlabišadihlong a koporase a wetše tikologo ya ditšhelete ya Afrika Borwa, yeo e hlohleletšago go sekwasekwa leboelela ga ditlwaedi tša pušo ya dikgwebo le nyakišišo ye e mpshafaditšweng ya mekgwa ya diinstitšhušene tša pušo ya koporase. Se sengwe sa ditlwaedi tše, ke ponagalo ya go bitšwa “tlhatlaganyo ya molaodi”, mahlabišadihlong a nyakišišitšwe ka nyakišišong ye. Mokgwa wa khwalithethifi le taelo o šomišitšwe ka gare ga nyakišišo ye go nyakišiša dikhamphani tše di ngwadilwego lenaneong la Johannesburg Stock Exchange, le balaodi bao ba šomilego dibotong tša yona dinakong tše di nyakišišitšwego, e lego 2010 le 2016, ka morero wa go šetša ditlamorago tša tlhatlaganyo ya molaodi mo maemong a Afrika Borwa. Methopo ya maleba mabapi le pušo ya koporase, tlhatlaganyo ya molaodi le tshekatsheko di fihleletšwe. Tshekatsheko ya neteweke ya leago e dirišitšwe go sekaseka le go beakanya bogomo, tlhago le diphetogo tša sebopego tša tlhatlaganyo ya molaodi ka dipalopalo ka gare ga dikhamphani tša Afrika Borwa ka moka tše di ngwadilwego lenaneong mabapi le 2010 le 2016 ka kgopolo ya go ela hloko ditlholo le ditlamorago tša diphetogo tše di hlaotšwego gare ga 2010 le 2016, le dikhuetšo tše di kgonegang tša diphetogo tšeo tša pušo ya koporase ka Afrika Borwa. Dinako ka bobedi di diragetše kgauswinyana morago ga dinako tša mathata a ditšhelete goba kgolo ya ikonomi ye e phuhlamago, fao, ka go sepetšana le mekgwa ya lefase ka bophara, kopantšho ya ditšhelete le kgonagalo ya phokotšego ya ditiro tša ikonomi le bogolo bja diboto tša dikhamphani di tla letelwa. Kgopolo ya bogare, ya go bopša ka dikarolo tše tharo, e šomišitšwe ka tshekatshekong ya neteweke ya leago ya dipalopalo. Dikarolo tše e be e le bogare bja bogolo, tšeo e lego taetšo ya palo ya dikgokagano le bogolo bja tiro ya khamphani goba molaodi go dikhamphani tše dingwe ka gare ga neteweke, le bogare bja kelo, tšeo e lego kelo ya bogare bja khamphani goba molaodi le bokgole bjoo khamphani goba molaodi a šoma bjalo ka leporogo mo gare le go kgokagana le dikhamphani tše dingwe tše di nago le kgokagano ye botse le balaodi ka gare ga neteweke. Dikutullo tše di latelago tša go goga šedi di tšweletše go tšwa nyakišišong ye: koketšego ye kgolokgolo ya bogolo bja boto bja palo gare ga 2010 le 2016, koketšego ye e hlotšwego ka pitlaganong ya dineteweke gare ga 2010 le 2016, le tšhutišo ya go hlaka go tšwa go taolo ya dintlo tša moepo tše di hlalositšwego ka dinyakišišong tša pele go dikhamphani tša ditirelo tša ditšhelete ka 2010 le dikhamphani tša retheile ka 2016. Ka tshekatshekong ya dingwalo go ba gona ga bahuetši ba lefase ka sebopegong sa diboto tša khamphani di laeditšwe, gomme potšišo e botšišitšwe ge eba go na le bohlatse bofe goba bofe bja bahuetši ba go swana ka Afrika Borwa gomme, ge go le bjalo, ge eba go bile le diphetogo dife goba dife ka gare ga popego, dipharologantšho goba tlhago ya bahuetši ye vii bjalo go tloga ka 2010 go fihla ka 2016. Gape, potšišo e botšišitšwe ge eba diphetogo dife goba dife di ka bonwa mabapi le diketapele tša diboto tša khamphani ka netewekeng ya maatla a ikonomi ya tikologo. Dipoelo tša dinyakišišo di laetša gore go be go na le poelomorago ye e hlakileng ya dipoelo tša phetošo go ya go tlhomo leswa ya taolo ya banna ba bathobašweu ka gare ga maemo a go feta tekanyo a bahuetši a balaodi ka netewekeng ya Afrika Borwa 2016. Ka go hlokega ga bohlatse bja mafelelo bja go tšwa nyakišišong ye, boleng bja tlhatlaganyo ya molaodi bo sa ntše bo ngangišanwa kudu. Setlwaedi sa tlhatlaganyo ya molaodi se na le mohola goba se senya dikoporase le ponagalo ya ikonomi ye e nabilego, goba se ka ba bobedi sa mohola le go senya? Nyakišišo ye e fa bohlatse bja mafelelo bja gore boleng bja tlhatlaganyo bo laolwa ke tsela yeo bo šomišwago ka yona, go akaretšwa ka fao ditlholo, ditlamorago le diphetogo tša tlhatlaganyo ya molaodi di bago gona khamphaning e tee ka e tee. Mola bohlatse bo šišinya gore tlhatlaganyo ya molaodi, ge e šomišitšwe ka nepagalo, e ka ba le mohola, bothata bja malobanyana bja Steinhoff bo šomišetšwe go laetša gore gape bo ka ba kotsi, go ya ka fao bo šomišitšwego. Nyakišišo ye e gatelela boleng bja teori ya neteweke ya leago, teori ya boikanyo bja methopo, teori ya etšentshi, teori ya lefase le lenyane le diphetogo tša maatla, gagolo ka dinyakišišong tša pušo ya koporase le makala ao a amegago a nyakišišo. Nyakišišo ye ntle le pelaelo e kgathatema go tsebo ya mmele go pušo ya koporase ka kakaretšo le sebopego le go šoma ga diboto tša khamphani, go akaretšwa tlhatlaganyo ya molaodi, gagolo. Melawana ya tshepedišo ye e tšweletšeng go tšwa nyakišišong ye a ka no šomišwa go hlaola dibopego tša boto le bonkgetheng ba bolaodi ba go beelwa go thwalwa ga boto ka maikemišetšo le go efoga diphethene tše di nago le kgonagalo ya go senya tšeo gape di kago iša go palelwa go koporase / Business Management / D. B. L.

The purpose of this study was to investigate and improve reflective teaching in the Ethiopian Secondary School Teacher Education Institutions (TEIs). This study used a mixed methods research approach that employed a concurrent triangulation design. For data collection, the study utilized a structured questionnaire, a semi-structured individual and group interviews. The data collection instruments were utilized to solicit pre-service teachers’, teacher educators’, and cooperating teachers’ (mentors’) views on reflections and how reflective teaching in the pre-service teacher secondary school teacher education framework is being implemented. The study particularly aimed to investigate how the pre-service teachers view reflective teaching, identify the hindrances for effective reflective teaching practice, and discover strategies that could be used to improve the practice. Prominent reflective scholars’ theories and outlooks on reflective practice were reviewed and used to guide the study. The responses of the stakeholders on the nature and implementation of reflective practices were analyzed quantitatively and qualitatively. For the quantitative data analyses, both the descriptive statistics and inferential statistics were employed. On the other hand, narration was used to analyze the qualitative data. Triangulation of the study was observed by presenting and interpreting the qualitative data with reference of the quantitative data. The research questions were answered as the researcher analyzed the responses that the pre-service teachers hold to the reflective teaching, as well as the method, situation and issues of the reflective teaching practice in the pre- service teacher education curriculum framework. The study uncovered that secondary schools’ pre-service teachers in the existing teacher education programme were practicing few reflective teaching tools. The findings indicated that the pre-service teachers hold fair insights of reflective teaching, yet they felt less capable of doing reflective teaching critically. The findings indicated that the pre-service teacher education programme faced a number of barriers to effective reflective teaching practice. The findings also raised concerns over writing journals, instructional technology, teaching portfolios, and action research projects for reflective teaching in the pre-service teacher education programme. The study has identified key strategies that may be useful for the Ministry of Education, teacher educators, cooperating teachers, and teacher education institutions who are responsive for reflective teachers in Ethiopia. / Maikemišetšo a thuto ye e be e le go nyakišiša le go hlabolla thuto ya taetšo go Dihlongwa tša Thuto ya Borutiši Dikolong tša Ethiopia (TEI). Thuto ye e šomišwa mokgwa wa diphatišišo wa mekgwahlakantšho yeo e šomišago tlhamo ya go šoma mmogo ka ditsela tša go hlama khutlotharo. Go kgoboketša ya datha, thuto ye e šomišitše letlakalapotšišo la sebopego sa go ikgetha, dipoledišano tša mošomo la motho le sehlopha seo se hlamegilego gannyane. Didirišwa tša kgoboketša ya datha di šomišitšwe go hwetša barutiši ba pele ga kabo ya tirelo, barutiši ba go ruta, le barutiši ba go šomišana (baeletši’) ditaetšo le mmono ka ga ka fao thuto ya taetšo e phethagatšwago ka go tlhako ya thuto ya barutiši ba thuto ya sekolo se se phagamego. Thuto gabotse e nepile go nyakišiša ka fao barutiši ba ditirelo tša go thoma ba bonago thuto ya taetšo, go hlaola ditšhitišo tša tiragatšo ya maswanedi ya go ruta ka mokgwa wa ditaetšo le go lemoga maanotšhomo ao a ka kgonago go tlhabolla tiragatšo. Diteori tša baithuti ba maemo ba go diriša ditaetšo le mmono mo go tiragatšo ya taetšo di lebeletšweleswa le go šomišwa go hlahla thuto ye. Dikarabo tša baamegi go mohuta le phethagatšo ya tiragalo ya taetšo di lekotšwe ka dipalopalo le boleng. Go dikahlaahlo tša datha ya dipalopalo, bobedi dipalopalo tša go hlalosa le tša tšhupetšo di šomišitšwe. Ka letsogong le lengwe, tlhaloso e šomišitšwe go ahlaahla datha ya boleng. Go dira gore thuto e tšwe dikhutlotharo e lebeletšwe ka go ruta le go tlhathollela ka datha ya boleng go lebeletšwe datha ya dipalopalo. Dipotšišo tša diphatišišo di arabilwe bjalo ka ge monyakišiši a lekotše dikarabo tša barutiši ba pele ga tirelo go tliša thuto ya taetšo go tee le mokgwa, maemo le ditaba ka ga tshepedišo ya thuto ya taetšo ka go tlhako ya kharikhulamo ya thuto ya barutiši bja pele ga tirelo. Thuto e utullotše go re barutiši ba sekolo se se phagamego sa pele ga tirelo ka go lenaneo le le lego gona la thuto ya barutiši ba be ba diriša didirišwa tše nnyane tša taetšo ya thuto. Dipoelo di laeditše gore barutiši ba pele ga kabo ya tirelo ba bile le pono ka ga thuto ya taetšo, eupša ba be ba sa kwe ba kgona go ruta ka mokgwa wa taetšo. Dipoelo di laeditše go re lenaneo la thuto ya barutiši bja pele ga kabo ya tirelo ba lebane le ditšhitišo tše mmalwa go tshepedišo ya maleba ya thuto ya taetšo. Dipoelo gape di tlišitše kamego ka ga go ngwala ditšenale, thekenolotši ya go ruta, diphotefolio tša go ruta le diprotšeke tša tiro ya diphatišišo go fihlelela thuto ya taetšo ka go lenaneo la thuto ya tirelo ya go ruta. Thuto e hlaotše maanotšhomo a motheo ao a ka bago le mohola go Kgoro ya Thuto, barutiši, barutiši bja bašomišane le dihlongwa tša thuto ya barutiši tšeo di ikemišeditšego go hlahla barutiši ba go ikarabela go taetšo mo Ethiopia. / Die doel van hierdie studie was om besinnende onderrig aan Ethiopiese opleidingsinstellings vir hoërskoolonderwysers te ondersoek en te verbeter. Verskeie metodes en ‘n triangulasieontwerp is in hierdie studie gevolg. Data is deur middel van ‘n gestruktureerde vraelys en halfgestruktureerde individuele en groeponderhoude ingesamel. Studenteonderwysers, onderwyseropvoeders en medewerker-onderwysers (mentors) se siening van hoe besinnende onderrig in die raamwerk van hoërskoolonderwysers se opleiding neerslag vind, is verkry. Daar is in die besonder op studenteonderwysers se opvattings oor besinnende onderrig gekonsentreer. Struikelblokke in die weg van doeltreffende besinnende onderrigpraktyk en strategieë om dit uit die weg te ruim, is aangetoon. Die teorieë en gesigspunte van vooraanstaande kenners van besinnende onderrigpraktyk is bestudeer, en het rigting aan hierdie studie verleen. Belanghebbers se reaksie op die aard en inwerkingstelling van besinnende praktyke is kwantitatief en kwalitatief ontleed. Sowel die beskrywende as die afgeleide statistiek is in die ontleding van die kwantitatiewe data gebruik. Die kwalitatiewe data, daarteenoor, is met behulp van vertellings ontleed. Die kwalitatiewe data is met verwysing na die kwantitatiewe data vertolk te einde reg te laat geskied aan die triangulasie van die studie. Die navorsingsvrae is beantwoord namate die navorser die reaksie van studenteonderwysers op besinnende onderwys ontleed het asook die metode en situasie daarvan, en die probleme daarmee in die kurrikulum van studenteonderwysers. Daar is bevind dat weinig studente wat as hoërskoolonderwysers opgelei word, die tegnieke van besinnende onderwys toepas. Volgens die bevindings weet studente wel van besinnende onderwys, maar voel dat hulle nie tot kritiese besinnende onderwys in staat is nie. Daar was ʼn hele paar struikelblokke in die onderwysersopleidingprogram vir besinnende onderwyspraktyk. Die bevindings is kommerwekkend wat betref die skryf van joernale, onderrigtegnologie, onderwysportefeuljes en aksienavorsingsprojekte vir doeltreffende onderwys in die onderwysersopleidingsprogram. Verskeie strategieë is aangetoon wat van nut kan wees vir die ministerie van Onderwys, die opleiers van onderwysers, medewerker-onderwysers en instellings wat onderwysers oplei om sensitiewe, besinnende onderwysers in Ethiopië te word. / Curriculum and Instructional Studies / D. Ed. (Curriculum and Instructional Studies)

Summaries in German, English, Afrikaans and Southern Sotho / Text in German / Christliche Gemeinden in Deutschland finden sich zunehmend in einer interkulturell zusammengesetzten Gesellschaft wieder und viele fragen danach, wie eine Integration von Migranten in ihre bestehenden Gemeinden gelingen kann. In dieser qualitativ-empirischen Studie wurden drei evangelische Freikirchen in Deutschland dahingehend untersucht, wie sie sich von einer ehemals monokulturell-deutschen Gemeinde in eine interkulturelle Gemeinde entwickelt haben. Dabei wurden in besonderer Weise die Voraussetzungen für die Entwicklung, der Veränderungsprozess und besondere Merkmale der Gemeinden untersucht. Als Grundlage für die Forschung wurde ein aus verschiedenen Disziplinen zusammengeführtes Modell aus Erkenntnissen zu interkulturellem Gemeindebau entworfen. In der Studie wird deutlich, dass interkultureller Gemeindebau sowohl bereichernd als auch herausfordernd und konfliktgeladen erlebt wird. Besonders wichtig sind dabei eine strategisch kompetente Leitung, eine missionarische Grundausrichtung, ein liebevoller und wertschätzender Umgang miteinander, die Einigung auf gemeinsame Leitlinien, das Feiern von Erfolgen, Beziehungsaufbau, das Einladen zur Mitarbeit auf Augenhöhe, interkulturelle Leitungsteams, die Übersetzungsarbeit, Geduld und Flexibilität sowie die Bereitschaft, voneinander zu lernen. / German society is becoming increasingly intercultural, and many Christian churches are asking how migrants can be successfully integrated into established churches. In this qualitative-empirical study, three free evangelical churches in Germany were examined to determine how they developed from a previously monocultural German church into an intercultural church. In the course of the study, the prerequisites for development, the change process and special features of the churches were specifically examined. An integrated model designed on the basis of insights of various disciplines regarding the intercultural construction of churches served as the foundation for the research. It became clear in this study that building an intercultural church not only enriches the church, but is also experienced as challenging since it has the potential to give rise to conflict. The following elements are especially important: strategic and competent leadership, a basic missionary orientation, a loving and esteeming manner in associating with one another, consensus on common guidelines, a celebration of successes, building of relationships, an invitation for others to minister on equal terms, intercultural leadership teams, translation work, patience and flexibility, and a willingness to learn from one another. / Die Duitse samelewing raak toenemend interkultureel, en talle Christengemeentes wonder hoe migrante in gevestigde gemeentes opgeneem kan word. Wyses waarop drie Evangeliese gemeentes in Duitsland ontwikkel het van eens monokulturele Duitse gemeentes in interkulturele gemeentes, is in hierdie kwalitatief empiriese studie ondersoek. In die besonder die voorvereistes vir verandering, die veranderingsproses en die unieke kenmerke van die gemeentes is in hierdie studie verken. ʼn Geïntegreerde model wat berus op die insigte van verskeie dissiplines wat hulle op die interkulturele samestelling van kerke toespits, het die basis van die navorsing gevorm. Dit blyk uit hierdie studie dat die totstandkoming van ʼn interkulturele gemeente nie slegs verrykend kan wees nie, maar dat dit moontlik ook tot onenigheid aanleiding kan gee. Die volgende is van besondere belang: strategiese en bevoegde leiers, ʼn sendingoriëntasie, liefdevolle en respekvolle omgang met mekaar, eenstemmigheid oor algemene riglyne, ʼn viering van suksesse, die bou van goeie verhoudinge, ʼn versoek dat ander op gelyke voet dien, interkulturele leierskapspanne, vertaalwerk, geduld en toegeeflikheid, en die gewilligheid om by mekaar te leer. / Tshitshavha tsha German tshi khou ṋaṋa u vha na mvelelo dzo ṱanganelanaho, nahone kereke nnzhi dza Tshikhiresite dzi khou vhudzisa uri ṱhunḓu dzi nga ṱanganyiswa hani zwavhuḓi kha kereke dzi re hone. Kha ngudo iyi ya khwaṱhisedzwaho nga tshenzhelo na ndeme, kereke tharu dza evangeli yo vhofholowaho dza ngei Germany dzo lingwa u vhona uri dzo bvelela hani u bva kha u vha dza tshikale dza Germany dza mvelele nthihi u ya kha kereke ya mvelele yo ṱanganelanaho. Kha khoso iyi ya ngudo, ṱhoḓea ya u bvelela, maitele a tshanduko na zwiṱaluli zwo khetheaho zwa kerekezwo lingululwa. Tshiedziswa tsho ṱanganelanaho tsho itwaho ho sedzwa luvhonela lwa masia o fhambanaho mayelana na u fhaṱa kerekedzo ṱanganelanaho tsho shuma sa mutheo wa ṱhoḓisiso. Zwo bvela khagala kha ngudo iyi uri u fhaṱa kereke yo ṱanganelanaho a zwi pfumisi fhedzi kereke, zwi dovha zwa vha tshenzhelo ire na khaedu saizwi i na khonadzeo ya u vusa dzikhakhathi. Zwipiḓa zwi tevhelaho ndi zwa ndeme vhukuma: vhurangaphanḓa vhu re na tshiṱirathedzhi nahone ho ṱalifhaho, u pfumbudzwa ha mutheo kha zwa vhufunzi, nḓila ua lufuno na ndeme kha matshilisano, u tendelana kha nyendedzo dzi fanaho, u pembelela mvelaphanḓa, u fhaṱa vhushaka, thamba ya vhaṅwe kha u funza nga milayo i linganaho, thimu dza vhurangaphanḓa ha mvelele yo ṱanganelanaho, mushumo wa vhupinduleli, u konḓelela na u tenda u shanduka, na u ḓiimisela u guda kha vhaṅwe. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Leadership)

Abstract in English, Tswana and Northern Sotho / The study aimed to explore teachers’ mathematical knowledge in respect of teaching the concept of fractions to Grade 6 learners. To that end a qualitative study was done, using a case study design. Data were collected through the observation of, and interviews with, three teachers at three schools in the Capricorn South district. Rooted in the theory of constructivism, the study was supplemented by the conceptual framework of mathematical knowledge for teaching (MKT) (Ball et al., 2008) and Shulman’s (1986) notion of pedagogical knowledge for teaching (PCK). The key finding of this investigation revealed that, of the three teachers, two did not develop the concept of fractions for their learners, but merely followed the traditional method of teaching the concept by encouraging their learners to memorise rules without understanding. Only one teacher emphasised an understanding of mathematical concepts. The main observation which the researcher made, was that teachers require a great deal of knowledge and expertise, in carrying out the work of teaching subject matter related to fractions. / Maikaelelo a thutopatlisiso e ne e le go tlhotlhomisa kitso ya dipalo ya barutabana malebana le go ruta barutwana ba Mophato wa 6 mogopolo wa dikarolwana. Go fitlhelela seo, go dirilwe thutopatlisiso e e lebelelang mabaka, go dirisiwa thadiso ya thutopatlisiso ya dikgetsi. Go kokoantswe data ka go ela tlhoko le go nna le dipotsolotso le barutabana ba le bararo kwa dikolong tsa kgaolo ya Capricorn Borwa. Thutopatlisiso eno e e theilweng mo tioring ya kago ya kitso e ne e tshegeditswe ke letlhomeso la sediriswa sa tokololo sa kitso ya dipalo ya go ruta (MKT) (Ball et al. 2008) le mogopolo wa ga Shulman (1986) wa kitso e e kgethegileng ya go ruta (PCK). Phitlhelelo ya botlhokwa ya patlisiso eno e senotse gore mo barutabaneng ba le bararo, ba le babedi ga ba a tlhamela barutwana ba bona mogopolo wa dikarolwana, mme ba latetse fela mokgwa wa tlwaelo wa go ruta mogopolo ka go rotloetsa barutwana go tshwarelela melawana kwa ntle ga go tlhaloganya. Ke morutabana a le mongwe fela yo o gateletseng go tlhaloganngwa ga megopolo ya dipalo. Temogo e kgolo e e dirilweng ke mmatlisisi ke gore barutabana ba tlhoka kitso le boitseanape jo bogolo go tsweletsa tiro ya go ruta dithuto tse di amanang le dikarolwana. / Dinyakišišo di ikemišeditše go utolla tsebo ya dipalo ya baithuti mabapi le go ruta kgopolo ya dipalophatlo go baithuti ba Kreiti ya 6. Ka lebaka la se go dirilwe dinyakišišo tša boleng, go šomišwa tlhamo ya dinyakišišo tša seemo. Tshedimošo e kgobokeditšwe ka go lekodišiša, le go dira dipoledišano le, barutiši ba bararo ka dikolong tše tharo ka seleteng sa Borwa bja Capricorn. Ka ge di theilwe go teori ya gore baithuti ba itlhamela tsebo, dinyakišišo di tlaleleditšwe ke tlhako ya boikgopolelo ya tsebo ya dipalo go ruteng (MKT) (Ball le ba bangwe, 2008) le kgopolo ya Shulman (1986) ya tsebo ya diteng tša thuto (PCK). Kutollo ye bohlokwa ya dinyakišišo tše e utollotše gore, go barutiši ba bararo, ba babedi ga se ba ba le kgopolo ya dipalophatlo go baithuti ba bona, eupša fela ba no latela mokgwa wa setlwaedi wa go ruta kgopolo ye ya dipalophatlo ka go hlohleletša baithuti ba bona go tsenya melawana ye ka hlogong ka ntle le go e kwešiša. Ke fela morutiši o tee yo a gateletšego gore go swanetše go ba le kwešišo ya dikgopolo tša dipalo. Temogo e tee yeo monyakišiši a bilego le yona, ebile gore barutiši ba hloka tsebo ye kgolo le botsebi, go phethagatša mošomo wa go ruta diteng tša thuto tšeo di amanago le dipalophatlo. / Mathematics Education / M. Ed. (Mathematics Education)

The research study investigated management strategies through which school effectiveness could be enhanced in primary schools situated in Gauteng Province. The enhancement of school effectiveness necessitated the discussion on school improvement to find ways to turn around the situation in dysfunctional schools in the province. The province is characterised by urban and suburban areas, townships, and informal settlements. Teachers in schools in these areas are well qualified. However, different challenges in these areas impact upon the enhancement of school effectiveness. A literature review was conducted to provide a conceptual framework and explain concepts such as effective management, administration, leadership, principal effectiveness, and teacher effectiveness. The literature review also investigated the factors that impact upon school effectiveness and school improvement and explored the historical development of School Effectiveness Research (SER) in the United States of America, Europe, Australia, and Africa to expound the problem investigated. An empirical investigation using a qualitative approach was conducted. Six primary schools were selected using purposive sampling to ensure that different demographic areas were covered in the research. Purposive sampling allowed the researcher to target schools from high and low socio-economic areas because they often experience different challenges concerning to school effectiveness. Data were collected through individual interviews with principals and officials from the Gauteng Department of Education (GDE) at the district and teachers in focus groups. Key findings were identified. Participants from the three categories respectively identified several characteristics of effective schools which concurred with the literature on school effectiveness. They also identified two features of effective schools which were unique to the study: in effective schools, there is little or no learner and teacher absenteeism; and school values which shape the behaviour of learners are clearly articulated. School values include trustworthiness, respectfulness, honesty, responsibility, striving for excellence and good leadership. School effectiveness is hindered by the current process of appointing principals which does not always succeed in selecting principals with the required leadership qualities and management skills. Further, the incorrect implementation of the Integrated Quality Management System (IQMS) in schools hinders teacher development and leads to poor teacher performance. / Die navorsingstudie ondersoek bestuurstrategieë waardeur die effektiwiteit van primêre skole, geleë in die Provinisie van Gauteng verhoog kan word. Die verhoging van effektiwiteit in skole het die bespreking oor skoolverbetering genoodsaak om maniere te vind om die situasie in disfunksionele skole in die provinisie om te draai. Die provinsie word gekenmerk deur landelike en stedelike gebiede, lokasies, en informele nedersetttings. Onderwysers van skole in hierdie gebiede is goed gekwalifiseerd. Verskeie uitdagings in hierdie gebiede het egter n uitwerking op die verhoging van effektiwiteit in skole. ʼn Literêre oorsig is uitgevoer om n konseptuele raamwerk te voorsien en om konsepte soos effektiewe bestuur, administrasie, leierskap, effektiwiteit van die skoolhoof, en onderwysers te verduidelik. ʼn Kwalitatiewe benadering is gebruik om die empiriese ondersoek uit te voer. Ses primêre skole is gekies en doelgerigte steekproefneming is gebruik om te verseker dat verskillende demografiese gebiede deel was van die navorsing. Doelgerigte steekproefneming het die navorser toegelaat om skole van hoë en lae sosio-ekonomiese gebiede te teiken omdat hulle dikwels verskillende uitdagings aangaande die effektiwiteit van skole ervaar. Data is versamel deur indivduele onderhoude met skoolhoofde en amptenare van Gauteng Onderwys Departement (GDE) by die distrik en deur fokusgroep onderhoude met onderwysers. Sleutelbevindinge was soos volg. Deelnemers uit die drie kategoriëë het onderskeidelik geidentifiseer met verskeie eienskappe van effektiewe skole wat ooreenstem met die literatuur op effektiwiteit in skole. Hulle het ook twee kenmerke van effektiewe skole wat uniek was tot die studie geïdentifiseer: in effektiewe skole is daar min of geen afwesigheid van leerders en onderwysers; en skoolwaardes wat die gedrag van leerders vorm word duidelik verwoord. Skoolwaardes sluit betroubaarheid, respek, eerlikheid, verantwoordelikheid, strewe na uitenmendheid en goeie leierskap in. Effektiwiteit in skole word verhinder deur die huidge proses van aanstelling van skoolhoofde wat nie altyd daarin slaag om skoolhoofde te kies wat die nodige leierskap en bestuurseienskappe het nie. Verder, die verkeerde implementering van die Geïntegreerde Bestuurstelsel (IQMS) in skole belemmer die ontwikkeling en lei tot swak prestasie van onderwysers. / Dinyakisiso tse tsa go ithuta di be di tsomana le mekgwanakgwana ya bolaodi bja thuto go tiisetsa gore dikolo tsa motheo Profentsheng ya Gauteng di soma mesomo yeo e nepagetsego. Tiisetso ya go soma mesomonepagetsego ya sekolo e dirile gore go ahlaahliwe hlabollo ya dikolo go humana ditselana tseo ka tsona re ka hlabolang dikolo tseo di sa someng botse mo profentsheng. Profentshe ya Gauteng e na le dikolo tsa motsesetoropong le tsa mo go bego go dula batho basweu fela. Barutisi mo mafelong a ba na le di thuto tse maleba. Fela, dihlotlo tseo dileng gona mo mafelong a di huetsa tiistso ya go soma mesomonepagatso sekolong. Go dirilwe tekololeswa ya dingwalwa go hlalosa dikgopolo tse bjalo ka taolonepagatso, boetapele, mesomonepagatso ya hlogo ya sekolo le mesomonepagatso ya morutisi. Tekololeswa ya dingwalwa e nyakisisitse dintlha tseo di huetsang mesomonepagetso sekolong le hlabollo ya sekolo go lebeletswe tswetsopele ya dinyakisiso tsamesomonepagatso ya dikiolo dinageng tsa United States of America, Europa, Australia le Afrika go hlalosa bothata bjo bo nyakisiswago. Go dirilwe dinyakisiso ka poledisano go somiswa mokgwa wa kwalitetifi. Go kgethilwe dikolo tse tshela tsa fase ka go somisa kgetho ka maikemisetso go direla gore go akaretswe dikolo go tswa mafelong a go fapana. Kgetho ka maikemisetso e dumelela monyakisisi go tswa mafelong a batho ba go ba le sa bona le mafelong a batho ba go hloka sa bona ka ge ba itemogela dihlotlo tse fapaneng mesomonepagatso. Tshedimoso ye e kgobokeditswe ka dipoledisano le dihlogo tsa dikolo motho a le nosi le bahlankedi bammuso wa Kgoro ya Thuto ya Kgauteng motho a le nosi le dipoledisano ka sehlopha. Dintlha tsa dipoelo di be di le mo go latelago: Batseakarolo go tswa mafapeng a go fapana ba hlaotse diponagalo tsa dikolo tseo disomago ka nepagalo tseo di dumelelanago le tekololeswa ya dingwalwa. Gape ba hlaotse dipanagalo tse dingwe tsa moswana nosi: Dikolo tsa go soma ka nepagalo ga di na barutwana goba barutisi ba go se tle sekolong. Meano ya sekolo e akaretsa botshephegi, tlhompho, boikarabelo le go somela bobotse ka go fetisa le boetapele bjo bo botse. Mosomonepagatso ya sekolo e sitiswa ke tshepediso ya go thwala dihlogo tsa dikolo yeo ka nako tse dinwe e sitago ke go hlaola hlogo ya sekolo yeo e nago le boetapele le bolaodi bjo bo botse. Gape, go tsentshatirisong wo o fasagetseng wa tshepetso ya bolaodi bja hlabollo ya barutisi go sitisa tswelopele. / Educational Management and Leadership / Ph. D. (Education Management)

Text in German, with summaries in German, English, Afrikaans and Shona / Includes bibliographocal references (leaves 184-191) / Christliche Gemeinden in Deutschland finden sich zunehmend in einer interkulturell zusammengesetzten Gesellschaft wieder und viele fragen danach, wie eine Integration von Migranten in ihre bestehenden Gemeinden gelingen kann. In dieser qualitativ-empirischen Studie wurden drei evangelische Freikirchen in Deutschland dahingehend untersucht, wie sie sich von einer ehemals monokulturell-deutschen Gemeinde in eine interkulturelle Gemeinde entwickelt haben. Dabei wurden in besonderer Weise die Voraussetzungen für die Entwicklung, der Veränderungsprozess und besondere Merkmale der Gemeinden untersucht. Als Grundlage für die Forschung wurde ein aus verschiedenen Disziplinen zusammengeführtes Modell aus Erkenntnissen zu interkulturellem Gemeindebau entworfen. In der Studie wird deutlich, dass interkultureller Gemeindebau sowohl bereichernd als auch herausfordernd und konfliktgeladen erlebt wird. Besonders wichtig sind dabei eine strategisch kompetente Leitung, eine missionarische Grundausrichtung, ein liebevoller und wertschätzender Umgang miteinander, die Einigung auf gemeinsame Leitlinien, das Feiern von Erfolgen, Beziehungsaufbau, das Einladen zur Mitarbeit auf Augenhöhe, interkulturelle Leitungsteams, die Übersetzungsarbeit, Geduld und Flexibilität sowie die Bereitschaft, voneinander zu lernen. / German society is becoming increasingly intercultural, and many Christian churches are asking how migrants can be successfully integrated into established churches. In this qualitative-empirical study, three free evangelical churches in Germany were examined to determine how they developed from a previously monocultural German church into an intercultural church. In the course of the study, the prerequisites for development, the change process and special features of the churches were specifically examined. An integrated model designed on the basis of insights of various disciplines regarding the intercultural construction of churches served as the foundation for the research. It became clear in this study that building an intercultural church not only enriches the church, but is also experienced as challenging since it has the potential to give rise to conflict. The following elements are especially important: strategic and competent leadership, a basic missionary orientation, a loving and esteeming manner in associating with one another, consensus on common guidelines, a celebration of successes, building of relationships, an invitation for others to minister on equal terms, intercultural leadership teams, translation work, patience and flexibility, and a willingness to learn from one another. / Die Duitse samelewing raak toenemend interkultureel, en talle Christengemeentes wonder hoe migrante in gevestigde gemeentes opgeneem kan word. Wyses waarop drie Evangeliese gemeentes in Duitsland ontwikkel het van eens monokulturele Duitse gemeentes in interkulturele gemeentes, is in hierdie kwalitatief empiriese studie ondersoek. In die besonder die voorvereistes vir verandering, die veranderingsproses en die unieke kenmerke van die gemeentes is in hierdie studie verken. ʼn Geïntegreerde model wat berus op die insigte van verskeie dissiplines wat hulle op die interkulturele samestelling van kerke toespits, het die basis van die navorsing gevorm. Dit blyk uit hierdie studie dat die totstandkoming van ʼn interkulturele gemeente nie slegs verrykend kan wees nie, maar dat dit moontlik ook tot onenigheid aanleiding kan gee. Die volgende is van besondere belang: strategiese en bevoegde leiers, ʼn sendingoriëntasie, liefdevolle en respekvolle omgang met mekaar, eenstemmigheid oor algemene riglyne, ʼn viering van suksesse, die bou van goeie verhoudinge, ʼn versoek dat ander op gelyke voet dien, interkulturele leierskapspanne, vertaalwerk, geduld en toegeeflikheid, en die gewilligheid om by mekaar te leer. / Tshitshavha tsha German tshi khou ṋaṋa u vha na mvelelo dzo ṱanganelanaho, nahone kereke nnzhi dza Tshikhiresite dzi khou vhudzisa uri ṱhunḓu dzi nga ṱanganyiswa hani zwavhuḓi kha kereke dzi re hone. Kha ngudo iyi ya khwaṱhisedzwaho nga tshenzhelo na ndeme, kereke tharu dza evangeli yo vhofholowaho dza ngei Germany dzo lingwa u vhona uri dzo bvelela hani u bva kha u vha dza tshikale dza Germany dza mvelele nthihi u ya kha kereke ya mvelele yo ṱanganelanaho. Kha khoso iyi ya ngudo, ṱhoḓea ya u bvelela, maitele a tshanduko na zwiṱaluli zwo khetheaho zwa kerekezwo lingululwa. Tshiedziswa tsho ṱanganelanaho tsho itwaho ho sedzwa luvhonela lwa masia o fhambanaho mayelana na u fhaṱa kerekedzo ṱanganelanaho tsho shuma sa mutheo wa ṱhoḓisiso. Zwo bvela khagala kha ngudo iyi uri u fhaṱa kereke yo ṱanganelanaho a zwi pfumisi fhedzi kereke, zwi dovha zwa vha tshenzhelo ire na khaedu saizwi i na khonadzeo ya u vusa dzikhakhathi. Zwipiḓa zwi tevhelaho ndi zwa ndeme vhukuma: vhurangaphanḓa vhu re na tshiṱirathedzhi nahone ho ṱalifhaho, u pfumbudzwa ha mutheo kha zwa vhufunzi, nḓila ua lufuno na ndeme kha matshilisano, u tendelana kha nyendedzo dzi fanaho, u pembelela mvelaphanḓa, u fhaṱa vhushaka, thamba ya vhaṅwe kha u funza nga milayo i linganaho, thimu dza vhurangaphanḓa ha mvelele yo ṱanganelanaho, mushumo wa vhupinduleli, u konḓelela na u tenda u shanduka, na u ḓiimisela u guda kha vhaṅwe. / Philosophy, Practical and Systematic Theology / M. Th. (Christian leadership)

Abstract in English and Nyanja / According to the Department of Education White Paper 6 of 2001, all learners have the right to learn at any school of their choice without being discriminated because of their barriers to learning. The aim of this study was to investigate teachers’ experiences in implementing inclusive education in primary schools in Johannesburg East district, Gauteng Province. The study sought to establish the teachers’ experiences in the implementation of inclusive education in primary schools. The researcher used qualitative method to conduct the study to get in-depth information on the teachers’ experiences in the implementation of inclusive education in primary schools. Five level 1 teachers and five Heads of Departments (HODs) were purposively sampled for the study in five different schools in the Johannesburg East district, Gauteng. Data were collected through in-depth interviews as this allowed participants to elaborate on their responses. Participants were also observed in their respective classrooms. Data was analysed to identify recurring themes. It emerged from the study that many teachers have not been adequately trained on implementing inclusive education in primary school classrooms; many schools do not have adequate resources and there is very little support from the relevant stakeholders. The study makes recommendations for the Department of Basic Education (DBE) to workshop teachers more often on inclusive education, to supply more resources in schools and for relevant stakeholders to support teachers at schools. / U ya nga ha Nḓivhadzamulayotibe ya Muhasho wa Pfunzo ya vhu 6 ya 2001, vhagudiswa vhoṱhe vha na pfanelo ya u guda kha tshikolo tshiṅwe na tshiṅwe tshine vha funa vha sa khethululwi nga nṱhani ha zwithivhela ngudo zwavho. Ndivho ya ngudo iyi ho vha u sengulusa tshenzhelo dza vhadededzi kha u shumisa pfunzonyangaredzi zwikolo zwa phuraimari kha tshiṱiriki tsha Vhubvaḓuvha ha Johannesburg, Vundu ḽa Gauteng. Muṱoḓisisi o shumisa ngona yo khwaḽithethivi u ita ṱhoḓisiso u itela u wana mafhungo a vhudzivha nga ha tshenzhelo dza vhadededzi kha tshumiso ya pfunzonyangaredzi kha zwikolo zwa phuraimari. Vhadededzi vhaṱanu vha ḽevele 1 na ṱhoho dza muhasho (dzi HOD) ṱhanu vho nanguludzwa u ya nga vhukoni u itela ngudo kha zwikolo zwiṱanu zwo fhambanaho kha tshiṱiriki tsha Vhubvaḓuvha ha Johannesburg, Gauteng. Data yo kuvhanganyiwa nga kha inthaviwu dzo ṱanḓavhuwaho, saizwi zwi tshi tendela vhadzheneleli u ṱanḓavhudza phindulo dzavho. Vhadzheneleli vho lavheleswa hafhu kiḽasini dzavho dzo fhambanaho. Data yo saukanywa u itela u vhona thero dzi dovhololaho. Ho wanala u bva kha ngudo uri vhunzhi ha vhadededzi a vho ngo gudiswa zwavhuḓi kha kushumisele kwa pfunzonyangaredzi kiḽasini dza tshikolo tsha phuraimari; vhunzhi ha zwikolo a zwi na zwishumiswa zwo linganaho, nahone hu na thikhedzo ṱhukhu u bva kha vhadzhiamukovhe vho teaho. Ngudo dzo themendela Muhasho wa Pfunzo ya Mutheo (DBE) uri u pfumbudze vhadededzi tshifhinga tshoṱhe kha pfunzonyangaredzi, u ṋekedza zwishumiswa zwinzhi na u wana thikhedzo u bva kha vhadededzi na vhadzhiamukovhe vho teaho. / Inclusive Education / M. Ed. (Inclusive Education)

To date, the vast literature on theories of psychology, and psychology as a practice, still remains a reflection of Western experiences and conceptions of reality. This is so despite "psychology" and "psychotherapy" being studied and implemented by Africans, dealing with Africa's existential issues, in Africa. In this context, a distorted impression that positions psychology and psychotherapy as irreplaceable and irrefutable Western discoveries is created. This perception creates a tendency in which psychotherapists adopt and use universalised, foreign and imposed theories to explain and deal with African cultural experiences. In recent years, African scholars' quest to advance "African-brewed" conceptions, definitions and practices of "psychology" and "psychotherapy" is gaining momentum. Psychologists dealing with African clients are increasingly confronted with the difficulty, and in some instances the impossibility, of communicating with, and treating local clients using Western conceptions and theories. Adopting the dominant Western epistemological and scientific paradigms constitutes epistemological oppression and alienation. Instead, African conceptions, definitions and practices of "psychology" and "psychotherapy" based on African cultural experiences, epistemology and ontology are argued for. The thesis defended in this study is that the dominant Western paradigm of scientific knowledge in general and, psychology in particular, is anchored in a defective claim to neutrality, objectivity and universality. To demonstrate this, indigenous ways of knowing and doing in the African experience are counterpoised against the Western understanding and construction of scientific knowledge in the fields of psychology and psychotherapy. The conclusion arising from our demonstration is the imperative to rethink psychology and psychotherapy in order to (i) affirm the validity of indigenous African ways of knowing and doing; (ii) show that the exclusion of the indigenous African ways of knowing and doing from the Western paradigm illustrates the tenuous and questionable character of its epistemological and methodological claims to neutrality, objectivity and universality. Indeed the Western claim to scientific knowledge, as described, speaks to its universality at the expense of the ineradicable as well as irreducible v ontological pluriversality of the human experience. This study's aim is to advance the argument for the sensitivity to pluriversality of be-ing and the imperative for wholistic thinking. / Psychology / D. Phil. (Psychology)

To date, the vast literature on theories of psychology, and psychology as a practice, still remains a reflection of Western experiences and conceptions of reality. This is so despite "psychology" and "psychotherapy" being studied and implemented by Africans, dealing with Africa's existential issues, in Africa. In this context, a distorted impression that positions psychology and psychotherapy as irreplaceable and irrefutable Western discoveries is created. This perception creates a tendency in which psychotherapists adopt and use universalised, foreign and imposed theories to explain and deal with African cultural experiences. In recent years, African scholars' quest to advance "African-brewed" conceptions, definitions and practices of "psychology" and "psychotherapy" is gaining momentum. Psychologists dealing with African clients are increasingly confronted with the difficulty, and in some instances the impossibility, of communicating with, and treating local clients using Western conceptions and theories. Adopting the dominant Western epistemological and scientific paradigms constitutes epistemological oppression and alienation. Instead, African conceptions, definitions and practices of "psychology" and "psychotherapy" based on African cultural experiences, epistemology and ontology are argued for. The thesis defended in this study is that the dominant Western paradigm of scientific knowledge in general and, psychology in particular, is anchored in a defective claim to neutrality, objectivity and universality. To demonstrate this, indigenous ways of knowing and doing in the African experience are counterpoised against the Western understanding and construction of scientific knowledge in the fields of psychology and psychotherapy. The conclusion arising from our demonstration is the imperative to rethink psychology and psychotherapy in order to (i) affirm the validity of indigenous African ways of knowing and doing; (ii) show that the exclusion of the indigenous African ways of knowing and doing from the Western paradigm illustrates the tenuous and questionable character of its epistemological and methodological claims to neutrality, objectivity and universality. Indeed the Western claim to scientific knowledge, as described, speaks to its universality at the expense of the ineradicable as well as irreducible v ontological pluriversality of the human experience. This study's aim is to advance the argument for the sensitivity to pluriversality of be-ing and the imperative for wholistic thinking. / Psychology / D. Phil. (Psychology)

Abstracts in English, Afrikaans and Southern Sotho / The purpose of this study was to develop a best practice corporate community involvement disclosures (CCID) framework for JSE-listed organisations in South Africa. An analysis of the literature underscored the need for quality CCID and revealed the paucity of research on this topic. The study adopted a mixed-methods approach employing three research stages. Firstly, an initial CCID framework was constructed on the basis of a content and document analysis of top-performing JSE-listed organisations. Secondly, 30 CCI experts refined and validated the CCID framework through semi-structured interviews. The developed CCID framework comprised 36 specific disclosure items in nine general disclosure categories. Thirdly, the CCID framework was applied to 116 corporate reports, including the integrated reports, sustainability reports and corporate webpages of 20 JSE-listed companies for the years 2015 to 2017. The findings indicated that the sample of JSE-listed organisations disclose some aspects of CCI in their corporate reports. However, there is no consistent reporting framework, and a number of CCID items were under-disclosed according to the CCI expert “best practice” to meet stakeholder expectations. In both the integrated and sustainability reports, general category 2, CCI strategy, and general category 4, CCI projects, were the best-performing categories. General category 8, Evidence of CCI, was one of the best-performing categories disclosed in the sustainability reports and on the corporate webpages. General category 5, Relevant regulatory measures, general category 6, CCI benefits/business value creation, and general category 7, Assurance of CCI reporting, contained no or limited CCID. The development of the CCID framework resonated with stakeholder theory, while the findings on the application of the CCID framework supported the theoretical perspectives of legitimacy theory. In addition to the identified legitimising drivers, the findings suggested that local tensions and expectations are impacting on CCID in South Africa. The findings of this study provide useful insights into CCID practices, guidelines and the quality of CCID. It is unique because it is the first of its kind to develop and apply a CCID framework in South Africa. The findings have a number of implications for stakeholders, corporate managers, regulators and policymakers in South Africa and internationally. / Die doel van hierdie studie was om ’n raamwerk van beste praktykte te ontwikkel vir korporatiewe gemeenskapsbetrokkenheid-openbaarmakings (KGBO) vir JSE-genoteerde organisasies in Suid-Afrika. ʼn Ontleding van die literatuur het die behoefte aan gehalte-KGBO beklemtoon en die gebrek aan navorsing oor hierdie onderwerp aan die lig gebring. Die studie het ’n gemengdemetode-benadering gevolg wat drie navorsingstadiums gebruik het. Eerstens is ʼn aanvanklike KGBO-raamwerk op die grondslag van ’n inhoud-en-dokument-ontleding van bes presterende JSE-genoteerde organisasies saamgestel. Tweedens het 30 KGB-kundiges die KGBO-raamwerk deur middel van halfgestruktureerde onderhoude verfyn en geldig verklaar. Die ontwikkelde KGBO-raamwerk het 36 spesifieke openbaarmaking-items in nege algemene openbaarmakingkategorieë bevat. Derdens is die KGBO-raamwerk toegepas op 116 korporatiewe verslae, insluitend die geïntegreerde verslae, volhoubaarheidsverslae en korporatiewe webbladsye van 20 JSE-genoteerde maatskappye vir die jare 2015 tot 2017. Die bevindings het aangetoon dat die monster van JSE-genoteerde organisasies enkele aspekte van KGBO in hul korporatiewe verslae openbaar het. Daar is egter nie ’n konsekwente verslagdoeningsraamwerk nie, en volgens die KGB-bestepraktykkundige is ’n aantal KGBO-items onderverklaar om aan belanghebbers se verwagtinge te voldoen. In sowel die geïntegreerde as volhoubaarheidsverslae was die algemene kategorie 2, KGB-strategie, en algemene kategorie 4, KGB-projekte, die bes presterende kategorieë. Algemene kategorie 8, Bewys van KGB, was een van die bes presterende kategorieë wat in die volhoubaarheidsverslae en op die korporatiewe webbladsye openbaar gemaak is. Algemene kategorie 5, Relevante regulatiewe maatreëls, algemene kategorie 6, KGB-voordele/besigheidswaarde-skepping, en algemene kategorie 7, Gerusstelling van KGB-verslagdoening, het geen of beperkte KGBO bevat. Die ontwikkeling van die KGBO-raamwerk het by die belanghebberteorie aanklank gevind, terwyl die bevindings van die toepassing van die KGBO-raamwerk die teoretiese perspektiewe van die egtheidsteorie gesteun het. Benewens die geïdentifiseerde egtheidsaandrywers het die bevindings daarop gesinspeel dat plaaslike spanning en verwagtinge ’n uitwerking op KGBO in Suid-Afrika het. Die bevindings van hierdie studie verskaf nuttige insigte in KGBO-praktyke, -riglyne en die gehalte van KGBO. Dit is uniek omdat dit die eerste keer is dat ’n KGBO-raamwerk in Suid-Afrika ontwikkel en toegepas word. Die bevindings het ’n aantal implikasies vir belanghebbendes, korporatiewe bestuurders, reguleerders en beleidmakers in Suid-Afrika en internasionaal. / Morero wa thutelo ye e be e le go tšweletša tlhako ya maitokiši a kaonekaone a dikutollo tša seabe sa dikgwebo setšhabeng (CCID) ya mekgatlo ye e lego lenaneong la JSE ka Afrika Borwa. Tshekatsheko ya dingwalo e gatelela tlhokego ya CCID ye e nago le mohola gape e utollotše nyakišišo ye e sa lekanago ka ga hlogotaba ye. Thutelo e tšere mokgwatebelelo wa mekgwa ye e tswakantšwego ka go diriša magato a mararo a dinyakišišo. Sa mathomo, tlhako ya mathomo ya CCID e hlamilwe go ya ka tshekatsheko ya diteng le tokomane tša mekgatlo ye e lego lenaneong la JSE yeo e šomago gabotse. Sa bobedi, ditsebi tša CCI tše 30 di kaonafaditše le go laetša boleng bja tlhako ya CCID ka mokgwa wa dipotšišo tšeo di sa latelego lenaneo leo le itšeng. Tlhako ya CCID ye e tšweleditšwego pele e dirilwe ke dintlha tša kutollo tše itšeng tše 36 magorong a kakaretšo a kutollo a senyane. Sa boraro, tlhako ya CCID e phethagaditšwe go dipego tša kgwebo tše 116, go akaretšwa dipego tše di kopantšwego, dipego tšeo di fago tshedimošo ka ga boemo bja tšwelelo ya kgwebo le matlakala a wepo a dikhamphani tše 20 tšeo di lego lenaneong la JSE mengwageng ya 2015 go fihla 2017 Dikhwetšo di šupile gore sampolo ya mekgatlo yeo e lego lenaneong la JSE e utollotše dintlha tše dingwe tša CCI dipegong tša tšona tša kgwebo. Le ge go le bjalo, ga go tlhako ya go bega ye e sa fetogego, gomme dintlha tše mmalwa tša CCID di utollotšwe ka mo go sa lekanago go ya ka “maitokišo a makaonekaone” a ditsebi tša CCI go kgotsofatša ditetelo tša bakgahlegi. Ka go dipego tše kopantšwego le tšeo di fago tshedimošo ka ga maemo a tšwelelo ya kgwebo, legoro la 2 la kakaretšo, le legoro la 4 la kakaretšo, diprotšeke tša CCI, di bile magoro ao a šomilego gabotse. Legoro la 8 la kakaretšo, Evidence of CCI, e bile ye nngwe ya magoro ao a šomilego gabotse ao a utollotšwego ka go dipego tšeo di fago tshedimošo ka ga boemo bja tšwelelo ya kgwebo le go matlakala a wepo a kgwebo. Legoro la 5 la kakaretšo 5, Relevant regulatory measures, legoro la 6 la kakaretšo 6, CCI benefits/business value creation, le legoro la 7 la kakaretšo, Assurance of CCI reporting, di be di se na le goba le CCID ya bogolo bjo beetšwego mellwane. Tšwetšopele ya tlhako ya CCID e kwana le mekgwaboitshwaro bolaoding bja kgwebo, mola dikhwetšo go tirišo ya tlhako ya CCID e thekga tebelelo ya ditlhalošo tša diteori tša go dira go ya ka mekgwa ya boitshwaro ya setšhabeng. Go tlaleletša go ditlhohleletši tše di šupilwego tša go amogelwa ka semolao, dikhwetšo di šišintše gore dithulano le ditetelo tša selegae di na le khuetšo go CCID ka Afrika Borwa. Dikhwetšo tša thutelo ye di fa ditshedimošo tše di ka thušago tša ditlwaetšo tša CCID, mekgwatlhahli le mohola wa CCID. Ke ya moswananoši ka gobane ke ya mathomo ya mohuta wa yona go tšweletša le go diriša tlhako ya CCID ka Afrika Borwa. Dikhwetšo di na le ditlamorago tše mmalwa go batho bao ba nago le dikgahlego, balaodi ba dikgwebo, basepetši go ya ka molao le badiramelaotshepetšo ka Afrika Borwa le kemong ya boditšhabatšhaba. / Management Accounting / D. Phil. (Accounting Sciences)