A substantial body of literature links precarious employment with increased exposure to occupational hazards and adverse OHS outcomes. While a majority of these studies has found that precarious work has adverse effects on OHS outcomes, findings are more mixed with regard to temporary employment (the focus of this study), and there are still many gaps in the research that have yet to be addressed. Various models have been proposed in an attempt to explain the causal mechanisms behind the health effects of precarious employment. However, relatively few studies have empirically investigated these mechanisms. There is also a dearth of research on the effects of precarious work on OHS outcomes in parts of the service sector, such as hospitality, despite the fact that these industries make extensive use of precarious work arrangements. Further, few studies have been based on international comparative data (and even fewer where the focus has been on a particular industry). This thesis seeks to address these gaps by investigating OHS outcomes of hotel workers engaged under different employment arrangements in Ireland and Australia. There are two principle objectives to the study. The first is to examine OHS outcomes, while the second is to test and refine the Quinlan, Mayhew and Bohle (2001) Three Factor Model in an attempt to explain the links between health and precarious employment. It also aims to enhance the understanding of the mechanisms by which these factors interact to influence outcomes. This study defines and tests a health and injury structural model. The structural equation modelling techniques employed have not been used in previous studies in this area and provide a clearer portrayal of the complex relationships between the many variables affecting the OHS of precarious employees in the hotel industry. The OHS outcomes range from exposure to occupational violence and stress to a wide variety of debilitating physical ailments. This research also highlights several indirect or spillover effects of precarious employment. The inconsistencies between both locations are mainly regarding perceived job security, economic and reward pressures and lack of control over working hours. Despite these differences, there are basic similarities between the locations that are important.

The importance of philosophy and the philosophical is not on the lips of many library and information science practitioners and scholars, even though pervasive in information science theory and practice. This investigation focusses on the relationship between information science, philosophy and the philosophical thinking attitude revealed through theoretical and practical concerns. This includes theory generation arising from the philosophical in exploring the role of philosophy and the philosophical. It takes into account perceived problems in recognising, accepting and rejecting the role of philosophical approaches and the impact in determining the nature and the theoretical and practical aspects of information science. The problem posed by not recognising philosophical approaches, is that the benefits of philosophical thought cannot be drawn on to understand how knowledge, information and its communication manifest through language and language expression. Three pathways are used in order to reveal philosophy and the philosophical in information science, the connection between information retrieval and language, and philosophical thinking attitudes at theoretical and practical levels. The value of the study lies in contributing towards knowledge and awareness of the effect of philosophical theories on problems seen as central research areas in information science and its domains. The methodological approach gives preference to the comparative and pluralistic epistemology of a journey. The study examines Peter Ingwersen’s cognitive perspective and information retrieval interaction, David Blair’s treatment of information retrieval with natural language as primary concern, and Fanie de Beer’s contribution on the inventive act of reading and knowledge organisation, as representative figures. It is argued that information science cannot avoid philosophy in its different manifestations. By understanding how philosophy manifests in information science, such as the role of philosophy revealed through language and information retrieval, an opportunity is offered to reconsider the discipline’s interdisciplinary nature in the existing scholarly and societal environment, and the contribution of its historical development to the assumptions and philosophies underlying the discipline. A further empirical study on how philosophy and the philosophical are embedded in information science research is recommended. It could investigate the influence of philosophy on decisions made by South African universities to redesign information science research and study programmes. / Biblioteek- en inligtingkundige praktisyns praat nie dikwels oor die belangrikheid van filosofie en die filosofiese nie, hoewel dit algemeen in die teorie en praktyk van inligtingkunde voorkom. Hierdie ondersoek fokus op die verband tussen inligtingkunde, filosofie en die filosofiese denkhouding wat deur teoretiese en praktiese aspekte blootgelê word. Dit sluit die skepping in van teorieë wat uit die filosofiese voortspruit met die ondersoek na die rol van filosofie en die filosofiese. Dit neem kennis van vermeende probleme met herkenning, aanvaarding en verwerping van die rol van filosofiese benaderings en die impak op bepaling van die aard en die teoretiese en praktiese aspekte van inligtingkunde. Die probleem wat veroorsaak word deur nie die filosofiese benaderings te erken nie, is dat die voordele van filosofiese denke nie gebruik kan word om te verstaan hoe kennis, inligting en die kommunikasie daarvan in taal- en taaluitdrukking manifesteer nie. Drie weë word gevolg om die filosofie en die filosofiese in inligtingkunde, die verband tussen inligtingontsluiting en taal, en filosofiese denkhouding op teoretiese en praktiese vlak aan te toon. Die waarde van die studie lê daarin dat dit bydra tot kennis en bewustheid van die uitwerking van filosofiese teorieë op probleme wat as sentrale navorsingsgebiede in inligtingkunde en sy domeine beskou word. Die metodologiese benadering gee voorkeur aan die vergelykende en pluralistiese epistemologie van 'n reis. Die studie ondersoek Peter Ingwersen se kognitiewe perspektief en interaksie met inligtingontsluiting, David Blair se hantering van inligtingontsluiting met natuurlike taal as primêre belang, en Fanie de Beer se bydrae oor die vindingryke handeling van lees- en kennisorganisasie, as verteenwoordigende figure. Daar word aangevoer dat inligtingkunde nie filosofie in sy verskillende manifestasies kan vermy nie. Deur te verstaan hoe filosofie in inligtingkunde manifesteer, soos die rol van filosofie wat deur taal- en inligtingontsluiting openbaar word, word die geleentheid gebied om die dissipline se interdissiplinêre aard in die bestaande wetenskaplike en samelewingsomgewing en die bydrae van die historiese ontwikkeling daarvan tot die aannames en filosofieë onderliggend aan die dissipline te heroorweeg. 'n Verdere empiriese studie oor hoe filosofie en die filosofiese in inligtingkundige navorsing vervat is, word aanbeveel. Dit kan die invloed van filosofie op besluite wat Suid-Afrikaanse universiteite neem om navorsings- en studieprogramme vir inligtingkunde te herontwerp, ondersoek. / Bohlokwa bja filosofi le bja tiriso ya filosofi bo bolelwa kudu ke basomi ba bantsi ba dithutamahlale tsa bokgobapuku le tshedimoso le dirutegi, le ge e le gore di tletse kudu ka go teori le tiriso ya dithutamahlale tsa tshedimoso. Dinyakisiso tse di nepisitse go kamano magareng ga dithutamahlale tsa tshedimoso, filosofi le maikutlo a go nagana ka filosofi ao a utollotswego ka dipelaelo mabapi le teori le tiriso. Se se akaretsa moloko wo o dirisago teori e lego seo se bakilwego ke tiriso ya filosofi go utolla mosomo wa filosofi le wa tiriso ya filosofi. Di hlokometse kudu mathata ao a bonwago ka go lekodisisa, go amogela le go gana mosomo wa mekgwa ya filosofi le seabe sa go tseba mokgwa le dilo tsa teori le tsa tiriso ya dithutamahlale tsa tshedimoso. Bothata bjo bo laeditswego bja go se lemoge mekgwa ya filosofi, ke gore mehola ya kgopolo ya filosofi e ka se diriswe gore re kwesise ka fao tsebo, tshedimoso le poledisano ka ga yona di ka phethagatswago ka polelo le tlhagiso ya polelo. Ditsela tse tharo di a diriswa ka nepo ya go utolla filosofi le tiriso ya filosofi ka go dithutamahlale tsa tshedimoso, kamano magareng ga go hwetsa tshedimoso le polelo, le mekgwa ya go nagana ka filosofi maemong a teori le a tiriso. Boleng bja dinyakisiso tse ke go ba le seabe go tsebo le go temoso ka ga seabe sa diteori tsa filosofi go mathata ao a bonwego bjalo ka dinyakisiso tse bohlokwa ka go dithutamahlale tsa tshedimoso le go makala a tsona. Tsela ye ya go dirisa mekgwa e rata kudu mokgwa wa papetso le wa go tseba dilo ka tsela ye e fapafapanego mo leetong. Dinyakisiso tse di lekodisisa mokgwa wa kwesiso le kamano ya go hwetsa tshedimoso tsa Peter Ingwersen, kwesiso ya David Blair ya go hwetsa tshedimoso le polelo ya tlhago bjalo ka selo seo se tlisago tlhobaelo ya mathomo, le seabe sa Fanie de Beer ka ga tiro ya boitlhamelo ya go bala le go beakanya tsebo, bjalo ka dilo tseo di tlisago kemelo. Go bolelwa gore dithutamahlale tsa tshedimoso di ka se kgone go efoga filosofi ka tirisong ya tsona ye e fapafapanego. Ka go kwesisa ka fao filosofi e diriswago ka gona ka go dithutamahlale tsa tshedimoso, go swana le ge mosomo wa filosofi o utollotswe ka polelo le ka go utolla tshedimoso, sebaka se a fiwa go lebeledisisa leswa seemo sa thuto ye sa kamano le dithuto tse dingwe ka seemong sa bjale sa dirutegi le ka setshabeng, le seabe sa tlhabollo ya yona mo nakong ye e fetilego go ditshisinyo le go difilosofi tseo di thekgago thuto ye. Dinyakisiso tse dingwe tseo di theilwego go boitemogelo ka ga ka fao filosofi le tiriso ya filosofi di tsentswego ka go dithutamahlale tsa tshedimoso di a sisinywa. Di ka nyakisisa khuetso ya filosofi go diphetho tseo di dirilwego ke diyunibesithi tsa Afrika Borwa go hlama leswa dinyakisiso tsa dithutamahlale tsa tshedimoso le go mananeo a dithuto. / Information Science / Ph. D. (Information Science)

The study was limited to three national education policies, which were the teacherlearner ratio policy, teacher workload policy and learner discipline policy. The problem was the learner moral decay, which was conspicuous to the public who saw learners all over the school grounds during contact time, along streets strolling to their schools without showing any remorse long after schools had started at 8h00. Poor academic performance in public secondary schools in the Tshwane South District is a cause for concern, whereby one of the schools in Tshwane South had only 6% of learners passing in 2018 out of 300 in Grade 8, and the rest were progressed. Qualitative methodology was used, and one-on-one interviews were conducted to collect data from the SGBs, SMTs and teachers of five poorly performing schools in the district. The study revealed that the incorrect development and implementation of the new national education policies had a negative impact on learner discipline and academic performance. The classrooms were overcrowded which meant the teacher-learner ratio and teacher workload were high. The learners and the parents were not provided with the Code of Conduct, and some teachers never read the education policies and did not know that the Code of Conduct is an alternative policy to the corporal punishment policy. Consequently, learners who misbehave and are under the leadership of COSAS defy it because they are aware that teachers are ignorant of the correct procedure to enhance the Code of Conduct implementation. This implies that any case against the learners was considered unprocedural and nullified. It became evident that the Department of Basic Education needed to invest even more in education to deal with the issue of overcrowding by deploying more teachers and teacher assistants. The intervention was also necessary to equip stakeholders with skills in the adoption and implementation of national education policies. The intervention should empower the SGBs to develop and adopt the Code of Conduct correctly, teachers to maintain discipline with confidence and effectively to improve academic performance. As well as the powerful tools for planning correctly by the SMT to involve policy authorities for stakeholders’ development. The implementation of the teacher-learner ratio policy, teacher workload policy and learner discipline policies required monitoring, and to be reviewed if necessary, to avoid disparity between policy and practice. / Thuto ye e akareditšwe ka melawana e meraro ya thuto ya naga, lenaneo la ditekanyetšo ya barutiši le barutwana, lenaneo la mešomo la barutiši le lenaneo la maitshwaro la baithuti. Thuto ye e dira dinyakišišo mabapi le maitshwaro a go phuhlama a baithuti: barutwana ba ba kantle ga diphapuši tša bona ka nako ya thuto, ebile go nale setlwaedi sa go fihla ka morago ga nako sekolong. Se se hlola dipoelo tša go se kgotsofatše dithutong tše di phagamego seleteng sa borwa bja Tshwane, gomme se ke tlhobaboroko. Mohlala, dikolong tsa borwa bja Tshwane, ke diperesente tše tshela fela tša baithuti ba mphato wa seswai go ba makgolo a mararo bao ba phasitšego ka noši ngwageng wa ketepedi lesome seswai, mola ba bangwe ba fitišitšwe. Thuto ye e šomiša mokgwa wa di nyakišišo wa khwaliteitifi, mme dintlha di kgobokantšwe ka go šomiša molawana wa go botšiša dipotšišo thwii, re lebelelane ka mahlong go dihlopha tša go buša dikolo (SGBs), dihlopha tša taolo ya dikolo (SMTs) le go tšwa go barutiši ba dikolo tše hlano tša go se šome gabotse seleteng seo. Thuto ye e tšweletša gore go hloka tšweletšo ya maleba le tšhomišo mpe ya melawana e meswa ya thuto ya naga e nale khuetšo e mpe taolong ya baithuti le mešomong ya sekolo. Palo e kgolo ya barutwana diphapušing e baka morwalo o boima go barutiši. Baithuti le batswadi ga ba fiwe Melao ya sekolo ya maitswaro, gomme barutiši ba bangwe le bona ga senke ba ipha nako ya go bala melawana ya thuto ebile ga ba tsebe gore melao ya maitšhwaro ke mokgwa o mongwe wa go fapana le kotlo ya go betha. Ka lebaka leo, baithuti bao ba sa itshwarego gabotse ebile ba huetšwa ke COSAS ba nyatša melao ya maitšwaro gobane ba lemogile gore barutiši ba hlokomologile mokgwa wo o nepagetšego wa go matlafatša tšhomišo ya maleba ya melao ye. Se se bolela gore kgafetša kgafetša melato kgahlanong le barutwana e tšewa okare ga se ya maleba ebile e phošagetše. Go molaleng gore Lefapha la Thuto ya motheo le hloka go lokiša taba ya go tlala ga barutwana ka diphapušing ka go thwala barutiši bao ba lekaneng le bathuši ba barutiši. Go tsea karolo go thuša batšeakarolo ka tsebo ya go amogela le go šomisa melawana ya thuto ya naga gwa hlokega. Se se ka matlafatša dihlopha tša go buša dikolo go amogela le go šomiša Melao ya maitswaro ka nepo, ele ge barutiši ba holega ka go netefatša maitshwaro ama botse le go kaonafatša dipoelo tša thuto ya barutwana. Dipoelo di hlagiša gore lenaneo la tekanyo ya barutiši le barutwana, lenaneo la mešomo la barutiši le lenaneo la maitshwaro la baithuti di hloka go hlokomelwa le go lekolwa, gomme moo go hlokegago e hlahlobje gore go efošwe thulano magareng ga lenaneo tshepedišo le tiragatšo ya lenaneo leo. / Hierdie ondersoek word beperk tot drie nasionale onderwysbeleide: die beleid op die onderwyser-leerder-verhouding, die beleid op onderwyserwerkslading en die beleid op leerderdissipline. Die navorsing ondersoek wat meestal beskou word as die morele agteruitgang van die leerder: leerders is gedurende kontaktyd buite die klaskamer en daar is gedurige laatkommery. Die kommerwekkende gevolge hiervan is swak akademiese prestasie in openbare sekondêre skole in die TshwaneSuiddistrik. By een skool in Tshwane-Suid het byvoorbeeld slegs 6% uit 300 Graad 8 leerders in 2018 geslaag, terwyl die res oorgeplaas is. Die ondersoek maak gebruik van ’n kwalitatiewe metodologie, en data is ingesamel in een-tot-een onderhoude met lede van die skoolbeheerliggame (SBL’e), skoolbestuurspanne (SBS’e) en onderwysers van vyf swak presterende skole in die distrik. Die navorsing toon dat die onvoldoende ontwikkeling en implementering van nuwe nasionale onderwysbeleid ’n negatiewe uitwerking op leerders se dissipline en akademiese prestasie het. Die hoë onderwyser-leerder-verhouding in oorvol klaskamers het vir onderwysers ’n hoë werkslading tot gevolg. Leerders en ouers word nie van ’n Gedragskode voorsien nie, en sommige onderwysers het nog nooit die onderwysbeleid gelees nie en weet nie dat die Gedragskode ’n alternatief vir die lyfstrafbeleid is nie. Leerders wat hul wangedra en deur COSAS beïnvloed word, minag gevolglik die Gedragskode omdat hulle bewus is dat onderwysers oningelig is oor die juiste prosedure ter bevordering van dié kode. Dit beteken dat sake teen leerders dikwels as prosessueel ongeldig beskou word en nietig verklaar word. Dit is duidelik dat die Departement van Basiese Onderwys aandag moet bestee aan die kwessie van oorvol klaskamers deur meer onderwysers en onderwysassistente aan te stel. Ingryping is ook nodig om belanghebbendes toe te rus met vaardighede vir die ingebruikneming en implementering van nasionale onderwysbeleide. So ’n ingreep sal SBL’e bemagtig om die Gedragskode korrek te ontwikkel en aan te neem, waardeur onderwysers bygestaan sal word in die handhawing van dissipline en die verbetering van akademiese prestasie. Die bevindinge dui aan dat die implementering van die beleide op onderskeidelik die onderwyser-leerder-verhouding, die onderwyserwerklading en leerderdissipline monitering en, waar nodig, hersiening vereis ten einde skeiding tussen die beleid en die praktyk te vermy. / Educational Management and Leadership / M. Ed. (Educational Management)

Text in English with abstracts and keywords in English, Sepedi, isiXhosa and isiZulu / Protected areas in South Africa are often surrounded by impoverished communities. Biodiversity must be conserved while improving community wellbeing. An increased understanding of key influences on pro-conservation attitudes and behaviour is essential for the future of successful conservation and the creation of realistic solutions for poor communities. Knowledge gaps exist regarding intangible benefits and losses, as well as the relationship between benefits, losses and pro-conservation attitudes and behaviour. Furthermore, there are less qualitative studies in this field than quantitative, nor are there many that include the perspective of park staff. This research followed a novel comparative multiple-method qualitative approach, using contrasting case studies and borrowing from grounded theory. Three nature reserves were selected, each involving two constituencies – (i) the local community and (ii) protected area staff. Individual interviews, focus group interviews, mapping, and adapted nominal grouping technique were used to collect data. The data were first analysed question-by-question for each case study, followed by cross-case analysis which resulted in meta-themes for each research objective. In each case study, benefits and losses were ranked to indicate their level of importance. Key tangible benefits were employment, access to natural resources and support for schools. Intangible benefits drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would improve future positivity if more of each could be provided. Key losses were lack of/limited access to the reserve as visitors, insufficient employment, fear of wild animals and lack of involvement/interaction. Findings indicate that communities have a range of responsibilities towards the reserve (some of which are self-imposed), and a strong sense of custodianship. Exclusion from responsibility led to negative attitudes. Good relationships resulted in fewer poaching incidents, although locals are hesitant to report subsistence poaching. Areas of non-alignment between the perceptions of both constituencies highlight areas for rectification, such as parks acknowledging the losses perceived by communities; knowing which benefits are most important to communities; and highlighting benefits not mentioned by communities. The meta-themes were used to construct a data-derived ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, which indicates how relationship is shaped by benefits, losses, detractors and facilitators; and includes solutions to increase positive attitudes. To drive practical application of the theory, recommendations for park managers and local communities are provided. Finally, this study was integrated with existing literature to develop the ‘People-Parks Win-Win Framework’ – a comprehensive representation of the influences on people-park relationships – which has not been done before. The study makes methodological, theoretical and practical contributions. Its findings can facilitate people-park win-wins, aiding both biodiversity conservation and community wellbeing. / Mafelo ao a šireleditšwego ka Afrika Borwa gantši a dikaneditšwe ke ditšhaba tšeo di hlokago. Diphedi tšeo di fapafapanego di swanetše go babalelwa mola ka go le lengwe re kaonafatša go phela gabotse ga ditšhaba. Kwešišo ye e oketšegilego ya dilo tše bohlokwa tše di huetšago maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro e bohlokwa go bokamoso bja pabalelo ye e atlegilego le go hloma ditharollo tše di kwagalago go ditšhaba tše di hlokago. Tlhokego ya tsebo e gona mabapi le dikholego le ditahlegelo tšeo di sa bonagalego, gammogo le kamano magareng ga dikholego, ditahlegelo le maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro. Godimo ga fao, go na le dinyakišišo tše mmalwa ka ga boleng ka mo lefapheng le go fetwa ke dinyakišišo ka ga bontši, ebile ga go na le tše ntši tšeo di akaretšago maikutlo a bašomi ba ka dirapeng tša diphoofolo. Dinyakišišo tše di latetše mokgwa wa papetšo wa mekgwa ye mentši ya dinyakišišo ka ga boleng, ka go šomiša dinyakišišo tša seemo tšeo di thulanago le go adima go teori yeo e tlogago e theilwe ka mabaka. Mafelo a pabalelo ya diphedi a mararo a kgethilwe, le lengwe le le lengwe le akaretša bakgathatema ba babedi ka go lona – (i) setšhaba sa kgauswi le (ii) bašomi ba lefelo leo le šireleditšwego. Batho ka o tee ka o tee ba ile ba botšišwa dipotšišo, dihlopha tše di nepišitšwego le tšona di ile tša botšišwa dipotšišo, go hlaola, le mokgwa wo o fetošitšwego wa go hlopha ka maina di šomišitšwe go kgoboketša tshedimošo. Tshedimošo e thomile ka go sekasekwa go ya ka potšišo ye e botšišitšwego go dinyakišišo tša seemo, gwa latela tshekatsheko ya dinyakišišo tše di fapafapanego yeo e feleleditšego ka merero ye megolo go maikemišetšo a mangwe le a mangwe a dinyakišišo. Ka go dinyakišišo tše dingwe le tše dingwe tša seemo, dikholego le ditahlegelo di ile tša bewa ka maemo go laetša maemo a bohlokwa bja tšona. Dikholego tše bohlokwa tšeo di bonagalago di ile tša dirišwa, gwa ba le phihlelelo go methopo ya tlhago le thekgo ya dikolo. Dikholego tšeo di sa bonagalego di ile tša ba le šedi ye nnyane, eupša tša ba le dikhuetšo tše bohlokwa, tša go swana le go etela serapeng sa diphoofolo, thuto ya tikologo, go phatlalatša tshedimošo, le go kgatha tema. Dikholego tše di tšweletše gape bjalo ka dikokwane tšeo di tlago kaonafatša maikutlo a makaone a ka moso ge e le gore tše ntši tša tšona di tla abja. Ditahlegelo tše bohlokwa e bakilwe ke tlhokego ya phihlelelo/phihlelelo ye nnyane ya go tsena ka dirapeng tša diphoofolo ka baeti, tlhokego ya mešomo, go tšhaba diphoofolo tša lešoka le tlhokego ya go kgatha tema/tirišano. Dikutollo di laetša gore ditšhaba di na le maikarabelo a mehutahuta go dirapa tša diphoofolo (a mangwe maikarabelo ke a go ithaopa ga setšhaba), le maikutlo ao a tiilego a go di hlokomela. Go se akaretše ditšhaba go maikarabelo a go feleleditše ka maikutlo ao a sego a loka. Dikamano tše botse di feleleditše ka ditiragalo tše mmalwa tša go bolaya diphoofolo ke bao ba nyakago manaka a tšona, le ge e le gore badudi ba dikadika go bega go bolaya diphoofolo ke bao ba inyakelago nama ya tšona. Makala a go se sepelelane magareng ga maikutlo a bakgathatema ka bobedi a laetša fao go swanatšego go phošollwa gona, go swana le ge dirapa tša diphoofolo di dumela ditahlegelo tšeo di bonwago ke ditšhaba; di tseba gore ke dikholego dife tše di lego bohlokwa kudu go ditšhaba; le go laetša dikholego tše di sego tša bolelwa ke ditšhaba. Mereo ye megolo e ile ya šomišwa go hlama ‘Teori ya dikhuetšo ye e tšwago tshedimošong ka ga Maikutlo le Maitshwaro ao a Thekgago Pabalelo ya diphedi’, yeo e laetšago ka fao kamano e bopšago ke dikholego, ditahlegelo, disenyi le basepediši; ebile e akaretšago ditharollo tša go oketša maikutlo a makaone. Go tšwetša pele tirišo ye e phathagatšwago ya teori ye, balaodi ba dirapa tša diphoofolo le ditšhaba ba ile ba fiwa ditšhišinyo. Mafelelong, dinyakišišo tše di ile tša tsenywa ka gare ga dingwalwa tšeo di lego gona ka nepo ya go hlama ‘Melawanatheo ya Dirapa tša Diphoofolo tša go Thekgwa ke Batho tšeo di Holago Bohle’ – e lego kemedi ye e akaretšago bohle ka ga dikhuetšo tša dikamano tša dirapa tša diphoofolo tša go thekgwa ke batho – e lego seo se sego sa ka sa dirwa mo nakong ye e fetilego. Dinyakišišo tše tsenya letsogo ka ga mekgwa, teori le tirišo. Dikutollo tša tšona di ka nolofatša kholego ya bohle go dirapa tša diphoofolo tša go thekgwa ke batho, tša thuša bobedi pabalelo ya diphedi tšeo di fapafapanego le go phela gabotse ga setšhaba. / Imimandla ekhuselekileyo eMzantsi Afrika ikholisa ukungqongwa yimiphakathi ehluphekileyo. Indalo esingqongileyo kufuneka ilondolozwe lo gama kuphuculwa intlalontle yoluntu. Kubaluleke kakhulu ukwanda kokuqonda imiba enefuthe kwiindlela zokucinga nokuziphatha malunga nolondolozo lwendalo ukuze kubekho impumelelo ekulondolozeni indalo, kudaleke nezisombululo ezisebenzayo kwimiphakathi ehluphekileyo. Kukho izikhewu kulwazi olumalunga noncedo nelahleko, kwanolwalamano phakathi koncedo, ilahleko neendlela zokucinga nokuziphatha. Ngaphaya koko, zimbalwa izifundo ezingqiyame kakhulu kwingxoxo nengcaciso kunezifundo ezingqiyame kumanani, kwaye zimbalwa eziqwalasela izimvo zabasebenzi bamaziko ekugcinwa kuwo indalo. Olu phando lunesimbo esitsha esiqhutywa ngokuthelekisa iindlela zophando eziliqela, kusetyenziswa izifundo ezisekelwe kumava neengcingane/iithiyori ezaziwayo. Kukhethwe amaziko endalo amathathu apho kubandakanywe amacandelo amabini kwiziko ngalinye – (i) uluntu lwendawo kunye (ii) nabaqeshwa bommandla okhuselweyo. Ulwazi okanye idatha luqokelelwe ngezi ndlela zilandelayo: Kwaqhutywa udliwano ndlebe nabantu bengabanye, bengamaqela ekugxininiswe kuwo, kwalandeliswa ngokuthelekisa okuqikelelweyo nokwenzekileyo kunye nokudibanisa amaqela ukuze axukushe imiba ekuphandwa ngayo. Iinkcukacha zolwazi eziqokelelweyo zahlalutywa ngokuthi kuqwalaselwe iimpendulo zombuzo ngamnye kule yemizekelo yamava omntu ngamnye, kwalandeliswa ngokuthelekisa iimeko namava abantu ngabantu, nto leyo eyaveza imixholo ebanzi kwinjongo nganye yesifundo sophando. Kwisifundo samava ngasinye kwalandelelaniswa uncedo nelahleko ngokokubaluleka kwazo. Izinto eziluncedo ezaqwalaselwayo yaba yimpangelo, ukufikelela kwimithombo yendalo nenkxaso yezikolo. Uncedo olungabambekiyo zange luqwalaselwe ngokungamandla kodwa lunefuthe eliphambili njengokutyelela amaziko endalo, ukufundiswa ngokusingqongileyo, ukusasazwa kolwazi nokuthatha inxaxheba. Ezi ndidi zoncedo zaphinda zavela njengamanqanaba aya kuphucula ukuzijonga ngethemba izinto xa kunokwenziwa ukuba zibe khona. Ilahleko yaba kukunqongophala kwendlela yokufikelela kwiziko njengeendwendwe, ukunqaba kwamathuba empangelo, ukoyika izilo zasendle nokungabikho kwamathuba okuthatha inxaxheba. Okufunyanisiweyo kudiza ukuba uluntu lunoxanduva oluziindidi ezahlukeneyo kwiziko (olunye uxanduva bazinike ngokwabo), kwaye luzibona lungabagcini bendawo. Ukunganikwa uxanduva kwakhokelela ekucingeni gwenxa. Intsebenziswano yakhokelela ekuncipheni kweziganeko zokuzingela ngokungekho mthethweni, nangona abahlali bendawo bemathidala ukuxela abantu abazingelela ukuzondla. Iindawo zokuhlabana kwezimvo zamacala omabini zidulisa amanqanaba afanele ukulungiswa, njengokuba amaziko endalo ayiqonde imeko ebonwa njengelahleko luluntu lwendawo; aqonde nokuba zeziphi izinto ezibalulekileyo nezibonwa njengoncedo luluntu; acacise nezinto eziluncedo ezingabalulwanga luluntu lwendawo. Imixholo ebanzi (meta-themes) yasetyenziselwa ukuqweba ‘Ingcingane Yefuthe Elenzeka Kwiimbono Nokuziphatha’ (‘Theory of Influences on Pro-conservation Attitudes and Behaviour’), nebonakalisa ukuba izinto eziluncedo, ilahleko, iziphazamiso nabaququzeleli zilubumba njani ulwalamano. Kwakhona, le ngcingane iquka izisombululo zokwandisa iingcinga ezintle. Kunikwe iingcebiso kubaphathi beziko lendalo nakuluntu lwendawo ukuze kuphuhliswe iindlela ezibonakalayo zokusebenzisa le ngcingane. Okokugqibela, esi sifundo sixutywe noncwadi oselukho ngenjongo yokuphuhlisa ‘Isakhelo Sempumelelo Yentsebenziswano Kuluntu Namaziko Endalo’ (‘People-Parks Win-Win Framework’) – lo ngumbhalo oveza ifuthe lentsebenziswano yoluntu namaziko endalo – nto leyo ingazange ibekho ngaphambili. Esi sifundo sifaka igxalaba ngobuchule, ngengcingane nangomsebenzi ophathekayo. Okufunyaniswe apha kunakho ukudala impumelelo kwintsebenziswano yokuntu namaziko endalo, sincede ulondolozo lwendalo nentlalontle yoluntu. / Izindawo ezivikelekile eNingizimu Afrika kaningi zihaqwe yimiphakathi entulayo. Izinto ezahlukahlukene eziphilayo kufanele zilondolozwe kanti ngakolunye uhlangothi sibe sesifafaza ivangeli lempilo ephephile emiphakathini. Ulwazi oluningi lwemithelela esemqoka emayelana nommoya kanye nemikhuba yokulondoloza kwemvelo kubalulekile kwikusasa lokwakha uhlelo olluyimpumelelo lokulondoloza kwemvelo kanye nokwakha amasu empilo yangempela okusiza imiphakathi edla imbuya ngothi. Kukhona ukwedlulana okumayelana nezinzuzo ezingabonakali ngamehlo kanye nokulahlekelwa, kanye nobudlelwano obuphakathi kwezinzuzo, kokulahlekelwa kanye nemmoya kanye nemikhuba ehlose ukulondoloza imvelo. Ngaphezu kwalokho, kunezifundo ezincane zocwaningo olugxile kwizingxoxo kulo mkhakha, uma seziqhathaniswa nezifundo zocwaningo olugxile kumanani, kanti kunjalo-nje izifundo zocwaningo eziningi azixubi umqondo wabasebenzi. Lolu cwaningo luye lwalandela indlela embaxaningi yokuqhathanisa egxile kwizingxoxo, ngokusebenzisa izifundo zocwaningolotho eziphikisanayo futhi ziye zaqhubeka nokuboleka amasu kwimiqondo egxilile. . Kuye kwakhethwa iziqiwu zokulonda izilwane ezintathu, esinye nesinye isiqiwu sinezakhamuzi zendawo – (i) umphakathi oyizakhamuzi kanye (ii) nendawo evikelekile yabasebenzi. Kuye kwasetshenziswa izinhlelo zenhlolovo yomuntu ngamunye, ukumepha, kanye nezindlela zemibuzo eshicilelwe zemibono yamaqembu, konke lokhu kuye kwasetshenziswa ukuqoqa idatha. Okokuqala idatha iye yahlaziywa ngokwemibuzo ngamunye kolunye nolunye ucwaningolotho, okuye kwalandelwa yindlela yokuhlaziya eyaziwa phecelezi ngecross-case analysis okuyindlela edale ukuba kube nezindikimba ezibizwa ngemeta-themes zenhloso enye nenye yocwaningo. Kolunye nolunye ucwaningo, izinzuzo kanye nokulahlekelwa kuye kwabekwa ngokulandelana ukuze kuvezwe amazing okubaluleka. Izinzuzo ezisemqoka eziphathekayo kuye kwaba ukusebenza, ukwazi ukuthola imithombo yemvelo kanye nokuxhaswa kwezikole. Izinzuzo ezingaphathekiyo akugxilwanga kakhulu kuzo, kodwa nazo ziqukethe imithelela esemqoka, enjengokuvakashela izindawo zokungcebeleka, ukuhlinzekwa ngemfundo yezemvelo, ukusakazwa kolwazi kanye nokubandakanyeka. Lezi zinzuzo ziye zavela futhi njengezinto ezizothuthukisa ikusasa eliqhakazile uma ngabe konke lokhu kuyalandelwa. Ukulahlekelwa okuphawulekayo kuye kwaba ukusweleka/ukufinyeleleka kancane kwezivakashi esiqiwini sezilwane, ukuqashwa kwabasebenzi benani eliphansi, ukwesaba izilwane zasendle kanye nezinga lokusweleka kokubandakanyeka/nokungahlangani. Ulwazi olutholakele luveza ukuthi imiphakathi inezindima eziningi okufanele iziidlale kwiziqiwu ezilondoloza imvelo (ezinye izindima yilezo ezizibeke phezu kwamahlombe omphakathi) kanye nokuba nesasasa lokunakekela imvelo. Kanti ukungabandakanywa komphakathi kuye kwaholela ekutheni umphakathi ube nommoya ongemuhle kulezi ziqiwu. Ubudlelwano obuhle buye baholela ekutheni kube nenani eliphansi lezehlakalo zokubulawa kwezilwane, yize abantu bezindawo ezisondelene neziqiwu beba nokuthandabuza uma kufanele babike izehlakalo zokubulawa kwezilwane. Ukungasebenzisani phakathi kwezinhlanga ezimbili, izakhamuzi kanye namalungu eziqiwu zezilwane kuveza amaphutha okufanele alungiswe, anjengokuthi iziqiwu lezi zibe nolwazi ngokulahlekelwa komphakathi; zazi ukuthi ngiziphi izinzuzo ezibalulekile emphakathini; futhi ziveze izinzuzo ezingavezwanga wumphakathi. Izinhlaka phecelezi ezingama meta-themes zisetshenzisiwe ukwakha ithiyori esuselwe kwidatha, phecelezi ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, okuveza indlela ubudlelwano obakhiwa ngayo yizinzuzo, ukulahlekelwa, yizihibhe kanye nabancedisi; kanti lokhu kuxuba izixazululo eziqonde ukwengeza ummoya omuhle. Ukuze kusetshenziswe imiqondo ngendlela ebonakalayo , kuye kwalandelwa izincomo zabaphathi beziqiwi kanye nezakhamuzi eziseduze neziqiwu. Okokugcina, lolu cwaningo luye lwahlanganiswa nombhalo wobuciko obevele ukhona ukwakha phecelezi ‘People-Parks Win-Win Framework’ – uhlelo olubanzi oluxuba zonke izinhlaka olunemithelela yemibono yezinhlelo zobudlelwano babantu kanye neziqiwu zezilwane – okuyinto engakaze yenziwe ngaphambilini. Ucwaningo luye lwaba negalelo kwindlela yokucwaningo (methodological), kwimiqondo kanye namagalelo abonakalayo. Okutholwe wucwaningo kunganceda ukuhlela uhlelo lapho kuzuza abantu kanye neziqiwu, lokhu kunganceda zombili izinhlaka ukulondolozwa ephilayo ehlukahlukene kanti futhi kungadala inhlalakahle emphakathini. / Environmental Sciences / Ph. D. (Environmental Management)