Abstract in English with Afrikaans and SeTswana translation / Evidence from relevant literature indicates that abandoned and failed projects have become prevalent in the Botswana context. Poor stakeholder management has been identified as a salient contributor to this challenge. To this end, various stakeholder management (SM) frameworks, models and methodologies have been developed. Nevertheless, the increasing incidence of project failure and abandonment in the Botswana construction industry indicates significant underperformance of these SM methodologies. A cursory appraisal of SM models highlights the linearity of the stakeholder relationship management (SRM) curve, i.e. between the client, consultants and contractors, with SRM responsibilities being domiciled with the client or their representative in most cases. Also, the dynamics associated with changes in stakeholder attributes during project delivery are not catered for by extant SM and relationship management models. In addition, extant SM models focus on the relationship between the project stakeholders on the one hand and the external stakeholders on the other, and others cater for project stakeholders alone. This implies that the models currently deployed for SM in the Botswana construction context remain defective. Contracting organisations (contractors) have been blamed for their inability to manage relationships with projects and external stakeholders during project delivery. Yet, these entities are not at the epicentre of SRM on construction projects. This study provides answers to the gaps highlighted. As its central objective, this study set out to develop and validate a contractor-driven stakeholder relationship management framework (CSRMF) for the Botswana construction industry. The emergent framework which leverages on the attributes of the customer relationship model (CRM) overcomes the shortcomings mentioned previously. An interpretivist philosophical paradigm was adopted in this qualitative case study research study based on pre-determined case selection criteria. Owing to the need to attain analytic generalisation through adherence to replication logic, a multi-case study research design was utilised. Six contractor organisations categorised according to scale and operating within Gaborone were selected. The unit of analysis centred on the relationship between the contracting organisations and other project stakeholders on selected projects being procured and delivered under a diverse range of contracting strategies. Data was collected through a sequential multi-method approach in which semi-structured interviews were conducted with project managers representing these construction contracting organisations on the selected projects. To enable replication, care was taken to select two contracting organisations per level – large, medium and small according to prevalent grades. Samples across the different sizes of the contractors allowed for better generalisability. Relevant projects and organisational documents were reviewed. Furthermore, data from the various stages was analysed using the qualitative content analysis technique. The findings of the study show that most of the contractors in Botswana related to their project stakeholders without a model or framework when handling relationship management with project stakeholders. These findings are a reflection of the small, medium and large construction contractors in the Botswana construction industry. There was further indication that the small, medium and large contractors had a way of managing stakeholder relationships and resolving conflicts, and thus the level of experience and knowledge within the contracting firm had a significant influence on how they managed their project stakeholder relationships in the course of project procurement and delivery. In addition, the study findings demonstrate that the nature of contracting strategy had a significant influence on how various categories of contractors related to their stakeholders on construction projects. The traditional method was found to be the main procurement strategy used in the Botswana construction industry, and this approach was fairly rigid to implement effective contractor-driven stakeholder relationship management. Other procurement strategies, such as design-and-build, and construction management are used in Botswana with their positive and negative impacts on contractors’ capability to manage their project stakeholder relationships and related matters effectively. Further evaluation of the findings led to the identification of key success factors for CSRMF development to foster effective contractor-stakeholder relationship management. These key success factors are effective communication, collaboration, engagement and cooperation among clients and contractors and consultants’ commitment; employee (stakeholder) engagement and satisfaction and capacity building; in-depth understanding of all project stakeholders and their importance and influence; and strategies to manage their relationship effectively in the course of project design, procurement and delivery. Based on the evaluation of formulated propositions and analysis of empirical data and results tested in this study, the findings also support the following analytical generalisations: the construction contracting organisations in Botswana do not have any SRM frameworks in place for engaging with stakeholders in their different projects; contractors in Botswana recognise the need to do better in managing their project stakeholder relationships; and there is an apparent gap in technical skills and limited ability of contractors to manage relationships with project stakeholders. Premised on the findings, a contractor-driven stakeholder relationship management framework was developed. The CSRMF was validated by two focus groups, namely sampled project managers from the semi-structured interviews, and relevant professionals and other academics in the industry. The validation was done to assess the relevance of the CSRMF in their management of relations. The CSRMF will provide guidance for bridging the gaps identified. It will be adopted and utilised by contractors to achieve efficiencies in the management of relationships with stakeholders, thus saving time and costs and securing improved quality and, most of all, client satisfaction. / Volgens die literatuur misluk die meeste projekte in Botswana. Swak bestuur deur die belanghebbendes in die projekte is die hoofrede hiervoor. Talle raamwerke, modelle en metodologieë gemik op doeltreffende bestuur van belanghebbendes (BB) is as oplossing vir hierdie probleem voorgestel. Dat al hierdie BB-metodologieë egter gebrekkig is, blyk uit ʼn toename in die aantal mislukte projekte in die konstruksiebedryf wat laat vaar is. ʼn Oppervlakkige ondersoek van die BB-modelle het aan die lig gebring dat die belanghebbendeverhoudingsbestuur- (BVB) kromme afgeplat is. Hierdie kromme gee ʼn aanduiding van die verhouding tussen die kliënt, konsultante en kontrakteurs. Belanghebbendeverhoudingsbestuur berus meestal by kliënte of hulle verteenwoordigers. Die bestaande BB- en verhoudingsbestuurmodelle maak geensins vir veranderinge in die eienskappe van belanghebbendes tydens die lewering van ʼn projek voorsiening nie. Hierbenewens fokus sommige BB-modelle op die verhouding tussen eksterne belanghebbendes en projekbelanghebbendes, en party slegs op projekbelanghebbendes. Om hierdie rede is die modelle wat tans in Botswana se konstruksiebedryf toegepas word, ontoereikend. Kontrakteurorganisasies word dikwels daarvan beskuldig dat hulle nie tydens die lewering van ʼn projek in staat is om hulle verhouding tussen eksterne en projekbelanghebbendes te bestuur nie. Hierdie groepe staan egter nie in die brandpunt van konstruksieprojekte se BVB nie. Hierdie studie poog om oplossings te bied vir die tekortkomings wat aangetoon is. Die oogmerk is ʼn raamwerk vir kontrakteurgedrewe belanghebbendeverhoudingsbestuur (RKBVB) vir die konstruksiebedryf in Botswana. Hierdie raamwerk steun op die kliënteverhoudingsmodel (KVM) om die gemelde tekortkomings te verbeter. Hierdie kwalitatiewe gevallestudie berus op vooraf vasgestelde kriteria vir die keuse van gevalle. Daarby word ʼn interpretatiewe filosofiese paradigma in hierdie studie gevolg. Aangesien analitiese veralgemening volgens die eise van replikasielogika die doelwit was, behels die navorsingsontwerp veelvuldige gevallestudies. Ses kontrakteurorganisasies in Gaborone wat volgens ʼn skaal gekategoriseer is, is gekies. Die verhouding tussen hierdie kontrakteurorganisasies en die belanghebbendes in projekte wat volgens ʼn verskeidenheid kontrakstrategieë verkry en gelewer is, was die ontledingseenheid. Data is volgens ʼn sekwensiële multimetodebenadering ingewin, en halfgestruktureerde onderhoude is met die projekbestuurders van hierdie ix konstruksiemaatskappye gevoer. Om replisering te vergemaklik, is twee kontrakteurorganisasies volgens hulle vlak – groot, middelslag en klein en graad gekies. Die onderskeid op grond die grootte van die kontrakteurs het tot veralgemening meegehelp. Insae is in die projek- en maatskappydokumente verkry. Die data wat in elke stadium ingewin is, is volgens die kwalitatiewe tegniek ontleed. Op grond van die bevindings het die meeste kontrakteurs sonder enige model of raamwerk hulle verhouding met die projekbelanghebbendes bestuur. Hulle verteenwoordig alle klein, middelslag en groot konstruksiekontrakteurs in Botswana. Die gebrek aan kennis en ervaring in die bestuur van hulle verhouding met belanghebbendes en die beslegting van geskille in die verkryging en lewering van projekte was ooglopend. Daar is voorts bevind dat die aard van die kontraktuele strategie ʼn beduidende invloed gehad het op hoe die onderskeie kategorieë van kontrakteurs verhoudings met die belanghebbendes in konstruksieprojekte aanknoop. Verder is bevind dat die konstruksiebedryf tradisionele verkrygingstrategie meestal volg. Hierdie strategie is taamlik rigied en bevorder nie juis kontrakteurgedrewe belanghebbendeverhoudingsbestuur nie. Ander verkrygingstrategieë, soos die ontwerp-en-boustrategie, en konstruksiebestuur word in Botswana toegepas, en kan kontrakteurs se vermoë om hulle verhouding met die belanghebbendes in projekte en aanverwantesake doeltreffend te bestuur, enersyds bevorder en andersyds belemmer. Verskeie suksesfaktore vir kontakteur-belanghebberverhoudingsbestuur (KBVB) is op grond van die bevindings onderskei, te wete effektiewe kommunikasie, medewerking, betrokkenheid en samewerking tussen kliënte en kontrakteurs asook konsultante se verbintenis; werknemer (belanghebbendes) se betrokkenheid, bevrediging en kapasiteitsbou; ʼn grondige begrip van alle belanghebbendes in ʼn projek en van hulle belang en invloed; en strategieë om verhoudings effektief in die ontwerp, verkryging en lewering van ʼn projek effektief te bestuur. Die bevindings, wat op die beoordeling van die geformuleerde voorstelle en ʼn ontleding van die empiriese data berus, het tot die volgende analitiese veralgemenings gelei: konstruksiemaatskappye in Botswana het geen BVB-raamwerk waarvolgens hulle met belanghebbers in projekte omgaan nie; hulle besef dat hulle hul verhouding met belanghebbendes in projekte beter behoort te bestuur; en kontrakteurs beskik blykbaar nie oor die tegniese vaardighede en vermoëns om hulle verhouding met belanghebbendes in projekte te bestuur nie. x ʼn Raamwerk vir kontrakteurgedrewe belanghebberverhoudingsbestuur (RKBVB) is op grond van die bevindings ontwikkel. Die RKBVB is deur twee fokusgroepe gevalideer, naamlik projekbestuurders enersyds en beroepslui en akademici in die bedryf andersyds, ten einde die relevansie van die RKBVB te toets. Die raamwerk help kontrakteurs om die genoemde probleme op te los. Aangesien dit kontrakteurs sal help om hulle verhouding met belanghebbendes doeltreffend te bestuur, sal dit nie alleen tyd en geld spaar nie, maar ook die gehalte van hulle werk en bowenal kliënttevredenheid verbeter. / Bosupi go tswa mo dikwalong tse di maleba bo supa gore diporojeke tse di phuagantsweng le tse di padileng di dintsi kwa Botswana. Go supilwe botsamaisi jo bo bokoa jwa baamegi jaaka setshwaedi se segolo mo kgwetlhong eno. Ka ntlha ya seno, go tlhamilwe matlhomeso a le mmalwa a botsamaisi jwa baamegi (SM), dikao le mekgwa. Le fa go le jalo, koketsego ya ditiragalo tsa go pala le go phuaganngwa ga diporojeke mo indasetering ya kago kwa Botswana e supa tiragatso e e bokowa thata ya mekgwa eno ya SM. Tshekatsheko ya ka bonako ya dikao tsa SM e bontsha tatelano ya segoro sa botsamaisi jwa dikamano le baamegi (SRM), k.g.r. magareng ga modirelwa, baemedi le bakonteraka, mme maikarabelo a SRM a patagantswe le badirelwa gongwe baemedi ba bona mo mabakeng a le mantsi. Gape dintlha tse di amanang le diphetogo mo diponagalong tsa baamegi mo tsamaong ya tlamelo ya porojeke ga di a akarediwa mo dikaong tsa ga jaana tsa SM le botsamaisi jwa dikamano. Go tlalaletsa foo, dikao tsa ga jaana tsa SM di totile dikamano magareng ga baamegi ba diporojeke ka fa letsogong je lengwe, le baamegi ba kwa ntle ka fa go je lengwe, mme tse dingwe di lebelela baamegi ba diporojeke fela. Seno se kaya gore dikao tse di dirisiwang ga jaana mo dikonterakeng tsa Botswana ga di a siama. Ditlamo tsa kago (bakonteraka) di latofalediwa go palelwa ke go tsamaisa dikamano tsa diporojeke le baamegi ba kwa ntle ka nako ya tsamaiso ya diporojeke. Fela, ditheo tseo ga di mo mookong wa SRM mo diporojekeng tsa kago. Thutopatlisiso e neela dikarabo tsa ditlhaelo tse di supilweng. Maikaelelomagolo a thutopatlisiso e ne e le go tlhamela le go tlhomamisetsa indaseteri ya kago ya Botswana letlhomeso la botsamaisi jwa dikamano tsa baamegi (CSRMF) le le tsamaisiwang ke mokonteraka. Letlhomeso le le tlhagelelang le le dirisang diponagalo tsa sekao sa dikamano tsa badirisi (CRM) le fenya ditlhaelo tse di kailweng fa pejana. Go dirisitswe mokgwa wa filosofi o o ikaegileng ka go ranola le go tlhaloganya mo thutopatlisisong eno e e lebelelang mabaka mme go dirisitswe mokgwa wa go tlhopha dikgetse o o sweditsweng pele. Ka ntlha ya botlhokwa jwa go lebelela gore a diphitlhelelo tsa tshekatsheko di ka fetisega ka go obamela ntlha ya ntsifatso, go dirisitswe thadiso ya thutopatlisiso ya dikgetsidintsi. Go tlhophilwe ditheo di le thataro tsa dikonteraka tse di arogantsweng go ya ka seelo mme di dira kwa Gaborone. Tokololo e ne e ikaegile ka dikamano magareng ga ditheo tsa kago le baamegi ba bangwe ba diporojeke mo diporojekeng tse di tlhophilweng tse di rebotsweng le go xii diragadiwa ka ditogamaano tse di farologaneng tsa kago. Go kokoantswe data ka molebo wa mekgwamentsi o o dirang ka tatelano moo go dirilweng dipotsolotso tse di batlileng di rulagane le batsamaisi ba diporojeke ba ba neng ba emetse ditheo tseno tsa kago mo diporojekeng tse di tlhophilweng. Go kgontsha ntsifatso, go etswe tlhhoko gore go tlhophiwa ditheo tse pedi tsa kago mo legatong lengwe le lengwe – le legolo, le le magareng le le lennye go ya ka dikaroganyo tse di gona. Go dirisa disampole go ralala dikonteraka tsa bogolo jo bo farologaneng go dirile gore go akaretsa go nne botoka. Go sekasekilwe diporojeke le dikwalo tse di maleba tsa ditheo Mo godimo ga moo, go lokolotswe go tswa mo dateng ya magato a a farologaneng go dirisiwa thekeniki ya go lokolola diteng go lebeletswe mabaka. Diphitlhelelo tsa thutopatlisiso di bontsha gore bontsi jwa dikonteraka mo Botswana bo amana le baamegi ba diporojeke kwa ntle ga sekao gongwe letlhomeso fa bo tsamaisa dikamano le baamegi. Diphitlhelelo tseno di bontsha dikonteraka tse dinnye, tse dimagareng le tse dikgolo mo indasetering ya kago ya Botswana. Gape go na le sesupo se sengwe sa gore dikonteraka tse dinnye, tse dimagareng le tse dikgolo di na le tsela ya go tsamaisa dikamano le baamegi le go rarabolola dikgotlhang, mme ka jalo seelo sa maitemogelo le kitso mo difemeng tsa kago se na le tlhotlheletso mo go reng di tsamaisa jang dikamano tsa tsona le baamegi ba diporojeke mo tsamaong ya theko le tiragatso ya porojeke. Go tlaleletsa, diphitlhelelo tsa thutopatlisiso di bontsha gore mofuta wa togamaano ya konteraka o na le tlhotlheletso e e bonalang mo go reng dikarolo tsa dikonteraka di amanang jang le baamegi ba tsona mo diporojekeng tsa kago. Mokgwa wa tlwaelo o fitlhetswe e le togamaano e kgolo ya theko e e dirisiwang mo indasetering ya kago ya Botswana, mme mokgwa ono o tsepame thata go ka diragatsa botsamaisi jo bo nonofileng jwa kamano ya baamegi e e tsamaisiwang ke mokonteraka. Go dirisiwa ditogamaano tse dingwe tsa go reka di tshwana le thadisa-o-age, le botsamaisi jwa kago mo Botswana ka ditlamorago tsa tsona tse di siameng le tse di sa siamang mo bokgoning jo bo nonofileng jwa mokonteraka go tsamaisa dikamano tsa gagwe tsa baamegi ba porojeke le dintlha tse dingwe tse di amanang. Tshekatsheko e nngwe ya diphitlhelelo e lebisitse kwa go supiweng ga dintlha tsa botlhokwa tsa katlego tsa go tlhamiwa ga CSRMF gore go nne le botsamaisi jo bo bokgoni jwa kamano ya mokonteraka le baamegi. Dintlha tseno tsa botlhokwa tsa katlego ke tlhaeletsano e e bokgoni, tirisanommogo, therisano le tirisano magareng ga badirelwa le bakonteraka mmogo xiii le maitlamo a moemedi; therisano le badiri (baamegi) le kgotsofalo mmogo le katiso; go tlhaloganya go go boteng ga baamegi botlhe ba porojeke mmogo le botlhokwa le tlhotlheletso ya bona; le ditogamaano tsa go tsamaisa dikamano ka bokgoni mo tsamaong ya thadiso ya porojeke, theko le tiragatso. Go ikaegilwe ka tshekatsheko ya ditshitshinyo tse di dirilweng le tokololo ya data ya maitemogelo le dipholo tse di tlhatlhobilweng mo thutopatlisisong eno, diphitlhelelo di tshegetsa dikakaretso tse di latelang: ditheo tsa dikonteraka kwa Botswana ga di na matlhomeso ape a SRM go rerisana le baamegi mo diporojekeng tse di farologaneng; bakonteraka ba Botswana ba lemoga tlhokego ya go dira botoka go tsamaisa dikamano tsa bona le baamegi ba diporojeke; mme go na le phatlha e e bonalang ya bokgoni jwa setegeniki le bokgoni jo bo lekanyediitsweng jwa bakonteraka go tsamaisa dikamano tsa bona le baamegi ba diporojeke. Go ikaegilwe ka diphitlhelelo, go tlhamilwe letlhomeso la botsamaisi jwa dikamano tsa baamegi tse di tsamaisiwang ke mokonteraka. Letlhomeso (CSRMF) le tlhomamisitswe ke ditlhopha tse pedi tse go buisanweng natso, e leng, batsamaisi ba diporojeke ba ba neng ba le mo sampoleng go tswa mo dipotsolotsong tse di batlileng di rulagane, le baporofešenale ba ba maleba mmogo le barutegi ba bangwe mo indasetering. Tlhomamiso e ne e direlwa go sekaseka bomaleba jwa CSRMF mo tsamaisong ya dikamano. Letlhomeso (CSRMF) le tlaa tlamela ka kaedi ya go fokotsa phatlha e e supilweng. Le tlaa amogelwa le go dirisiwa ke bakonteraka go fitlhelela dinonofo mo tsamaisong ya dikamano le baamegi, mme ka go rialo ba boloka nako le ditshenyegelo le go netefatsa boleng jo bo tokafetseng le, go feta tsotlhe, kgotsofalo ya badirelwa. / Business Management / D. B. L.

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.

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)