Text in English with abstracts in English, Afrikaans and Tswana. / Academics in social sciences are increasingly conducting research in multilingual contexts. Researchers in the field of cross-language research agree that issues on the role of translators and translation are often neglected and even omitted in research reports, which may affect the trustworthiness of such a study. The aim of this study was to investigate the role of translators in cross-language qualitative research from the views of master’s and doctoral students who conducted cross-language qualitative research in psychology at a selected South African university. Exploratory qualitative research and methodology were deemed suitable for this study. Key participants were sampled through snowball sampling. Five postgraduates availed themselves to participate. Data were collected by semi-structured e-mail, telephone and/or face-to-face interviews. Semi-structured interviews were audio recorded and transcribed by the researcher after the interviews. As the number of available participants was limited, the researcher also sampled unpublished dissertations (5) and doctoral theses (2) to conduct document analysis. Transcripts were imported into ATLAS.ti™, whereafter the qualitative data were analysed by means of thematic data analysis. Five main themes emerged from the data. Themes from the transcripts as well as notes in the researcher’s reflective journal and relevant literature findings were collated. Finally, a critical discussion was provided. Key participants believed that translators may play a significant role in several stages of a cross-language qualitative study. Participants reported experiencing several translation challenges, namely: language barriers between them and their research participants; difficulty translating subject terminology from English into Afrikaans; and outdated bilingual scientific dictionaries. Findings also revealed that the credentials of the translator hired may have an impact, whether positive or negative, on the translation product. Reasons why translators may be excluded from a cross-language qualitative study were also highlighted. Firstly, although some of the participants reported that translators may be valuable in a cross-language study, all of them strongly asserted that they possessed high language competency, and therefore they deemed the inclusion of translators unnecessary. v It also emerged that qualitative researchers may need to be cognisant of ethical issues that may arise in a cross-language study. Translators may further be excluded as translation may not be suitable for the specific research design (for example, phenomenology). Finally, researchers may not have the financial means to hire translators. None of the key participants reported the language/translation challenges they experienced during their studies and the possible impact it may have had on the methodology or quality of data. They did not deem it an important aspect of their studies. In some of the dissertations and theses sampled, only the mother tongue of participants was often indicated but, in most cases, was discussed very superficially. These researchers mostly mentioned (as part of the biographic information) the language profile of their participants; that the data for that study were collected in either Afrikaans or English; and that the data were translated and analysed. Finally, although some of the sampled research reports were edited by professional language practitioners, translation and grammatical errors were clear throughout in the manuscripts. From this research it was clear that including translators in cross-language qualitative research in psychology is not a common practice in the South African context, and matters relating to translation and how challenges in this regard were dealt with are grossly neglected and mostly omitted in postgraduate research reports. To conclude, limitations of this study were highlighted, and recommendations for future translation research and practice were made. Keywords:; / Navorsing in sosiale wetenskappe word toenemend in veeltalige kontekste uitgevoer. Kruistaal kwalitatiewe navorsers is dit eens dat vraagstukke rondom die rol van vertalers en vertaling gereeld oor die hoof gesien word en selfs in navorsingsverslae uitgelaat word, wat uiteindelik die vetrouenswaardigheid van so ʼn studie mag affekteer. Hierdie studie het ten doel gehad om ondersoek in te stel na die rol van vertalers in kruistaal kwalitatiewe navorsing vanuit die oogpunt van meestersgraad- en doktorale studente wat kruistaal kwalitatiewe navorsing in sielkunde aan ʼn gekose Suid-Afrikaanse universiteit uitgevoer het. Eksploratiewe kwalitatiewe navorsing en metodologie is as geskik geag vir hierdie studie. Sleuteldeelnemers is deur middel van sneeubalsteekproefneming gekies. Vyf nagraadse studente het hulleself beskikbaar gestel om aan die navorsing deel te neem. Data is deur middel van semi-gestruktureerde e-pos-, telefoon- en aangesig-tot-aangesig-onderhoude ingesamel. Die aantal deelnemers wat aan die studie kon deelneem was beperk en daarom het die navorser ook ongepubliseerde verhandelings (5) en proefskrifte (2) ingesamel ten einde dokumentanalise uit te voer. Transkripsies is in ATLAS.ti™ ingevoer, waarna die kwalitatiewe data deur middel van tematiese data-analise ontleed is. Vyf hooftemas het uit die data gespruit. Temas uit die transkripsies sowel as die navorser se notas uit haar reflektiewe joernaal en relevante literatuurbevindinge is saamgevat, waarna ʼn bespreking gevolg het. Sleuteldeelnemers was van mening dat vertalers ʼn belangrike rol kan speel in verskeie fases van ʼn kruistaal kwalitatiewe studie. Volgens deelnemers het hulle verskeie vertaaluitdagings ervaar, naamlik: taalhindernisse tussen hulle (die navorser) en hul navorsingsdeelnemers; uitdagings om vakterminologie van Engels in Afrikaans te vertaal; en verouderde tweetalige vakwoordeboeke. Bevindinge het ook getoon dat die aangestelde vertaler se kwalifikasies ʼn impak mag hê, hetsy positief óf negatief, op die vertaalproduk. Redes waarom vertalers van ʼn kruistaal kwalitatiewe studie uitgesluit kan wees, is ook uitgelig. Ten eerste, hoewel enkele deelnemers meegedeel het dat vertalers in ʼn kruistaal kwalitatiewe studie waardevol kan wees, het alle deelnemers sterk benadruk dat hulle oor hoë taalvaardigheid beskik, en daarom het hulle die insluiting van vertalers in hul studies vii onnodig geag. Dit blyk ook dat kwalitatiewe navorsers bewus moet wees van etiese vraagstukke wat in ʼn kruistaal studie mag onstaan. Vertalers kan voorts uitgesluit word indien vertaling nie geskik is vir die spesifieke navorsingsontwerp nie (byvoorbeeld, fenomenologie). Laastens, navorsers beskik moontlik nie oor die finansiële middele om vertalers aan te stel nie. Geeneen van die sleuteldeelnemers het die taal- of vertaaluitdagings wat hulle in hul studies ervaar het, genoem nie en het ook nie gemeld wat die moontlike impak op die metodologie of kwaliteit van die data mag wees nie. Hulle het dit nie in hulle studies belangrik geag nie. In enkele gekose verhandelings en proefskrifte is die moedertaal van navorsingsdeelnemers in daardie studies aangedui, maar is meestal baie simplisties bespreek. Hierdie navorsers het grotendeels slegs die taalprofiel van hulle deelnemers genoem (as deel van die biografiese inligting); dat data in hulle studies in óf Engels óf Afrikaans ingesamel is; en dat die data vertaal en ontleed is. Laastens, hoewel sommige van die navorsingsverslae deur professionele taalpraktisyns geredigeer is, is vertaal- en grammatiese foute steeds deurgaans in die manuskripte opgemerk. Dit blyk duidelik uit dié navorsing dat die insluiting van vertalers in kruistaal kwalitatiewe navorsing in sielkunde nie algemene praktyk in die Suid-Afrikaanse konteks is nie, en sake wat verband hou met vertaling en hoe uitdagings in dié verband hanteer is, word grootliks nagelaat en meestal in nagraadse navorsingsverslae uitgelaat. Ten laaste is beperkings van die studie uitgelig, en aanbevelings is gemaak vir toekomstige vertaalnavorsing en -praktyk. / Batlhatlheledi mo dithutong tsa maaranyana a dikgolagano gareng ga batho ba ba dirang patlisiso ka ga bopuontsi, ba ntse ba oketsega go feta. Babatlisisi mo tikologong ya dipuo tse di fapaaneng ba dumela gore mabaka a a ka ga karolo e e tsewang ke baranodi le diphetolelo, mo nakong e ntsi e tlogelwa kwa morago mme le gone ga e akaretswe gotlhelele mo dipegong tsa patlisiso. Seno, se ka ama boikanyego jwa serutwa. Maikaelelo a serutwa seno e ne e le go batlisisa karolo e e tsewang ke baranodi mo patlisisong ya dipuo tse fapaaneng e e itsegeng ka la ‘qualitative’, go tswa mo dikakanyong tsa baithuti ba dithuto tsa Masetase le tsa Bongaka, ba ba dirileng patlisiso tsa dipuo tse di fapaaneng mo patlisisong e e itsegeng ka la ‘qualitative’, mo go saekholoji mo yunibesiting e e kgethilweng mo Aforikaborwa. Patlisiso e e ka ga ditlhaloso tsa mabaka a a batlisisiwang, ya go utulola mmogo le mokgwa wa go batla tshedimosetso, di fitlhetswe e le tse di siametseng serutwa seno. Batsayakarolobagolo ba patlisiso ba ne ba kgethiwa mme ba ne ba tshwanetse go batla batsayakarolo bangwe ba go tla dirwang diteko ka bone. Batsholadidikerii tsa dithuto tse dikgolwane ba le batlhano ba ne ba ithaopa go tsaya karolo. Tshedimosetso e kgobokantswe ka imeile ya seka-thulaganyo, mogala le/kgotsa dipuisano tsa go lebelana ka matlho. Ditherisano tsa seka-thulaganyo di ne tsa gatisiwa mme tsa kwalololwa ke mmatlisisi morago ga dipuisano. Ka ntlha ya fa palo ya batsayakarolo e ne e le e nnye, mmatlisisi o ne a kgobokanya dikao di le 5 go tswa mo dithutong tsa Masetase, le tse 2 go tswa mo go tsa Bongaka, tse di sa phasaladiwang di kanoka. Dikgatiso di ile tsa tsengwa mo teng ga ATLAS.ti™, mme morago tshedimosetso e e ka ga ditlhaloso e ne ya kanokwa ka mokgwa wa kanoko ya dithitokgang. Go tswa mo tshedimosetsong, go ne tlhagelela dithitokgang di le tlhano. Dithitokgang go tswa mo dikgatisong mmogo le dikwalwa go tswa mo jenaleng ya dikakanyo tsa mmatlisisi le diphitlhelelo go tswa mo dipuisong tsa patlisiso, di ne tsa kgobokanngwa. Mo bokhutlong, go ne ga nna le puisano e e nang le dikakanyo tse di farologaneng. Batsayakarolo-bagolo ba na ba dumela gore baranodi ba ka tsaya karolo e e botlhokwa thata mo thutong ya ditlhaloso e e ka ga dipuo tse di fapaaneng. Batsayakarolo ba begile fa ba nnile dikgwetlho tsa diphetolelo, e leng: dikganedi tsa puo magareng a bone le batsayakarolo ba bone mo patlisisong; bothata jwa go fetolela mareo a serutwa go tswa mo Seesimaneng go ya kwa Seaforikanseng; le dibukantswe tse dipuopedi tsa bonetetshi tsa bogologolo. Diphitlhelelo di supile gape gore bokgoni jwa moranodi yo o hirilweng bo nnile le tshusumetso, E ka ne e le e e siameng kgotsa e e sa siamang, mo go lereng phetolelo. Mabaka a goreng baranodi ba ka tlogelwa kwa morago mo serutweng se se ka ga dipuo tse di fapaaneng, le one a ne a tlhagisiwa. Sa ntlha, le fa ba bangwe ba batsayakarolo ba begile gore baranodi ba ka nna botlhokwa thata mo serutweng se se ka ga dipuo tse di fapaaneng, botlhe ba ne ba dumela gore ba na le bokgoni jwa maemo a a kwa godimo jwa puo, mme ka lebaka leo, ba bone gore go akaretsa baranodi ga go tlhokege. Go ne ga tlhagelela gape gore babatlisisi ba dipatlisiso tse di ka ga ditlhaloso, ba ka tshwanela go ela tlhoko mabaka a a amogelegang ka sengwe se tsewang se siame kgotsa se se siama, a a ka tlhagelelang mo serutweng se se ka ga dipuo tse di fapaaneng. E bile baranodi ba ka nna ba se akarediwe ka gonne diphetolelo di ka fitlhelwa se nne matshwanedi mo mekgweng le mefuta e e dirisiwang go kgobokanya le go kanoka tshedimosetso ka ga dipatlisiso (sekao, serutwa se se ka ga kakanyo kgotsa maitemogelo). Mo bokhutlong, gongwe babatlisisi ba ka se nne le madi a go thapa baranodi. Ga go ope wa batsayakarolo bagolo yo o begileng dikgwetlho tsa puo/phetolelo tse ba kgatlhaneng le tsona mo dithutong tsa bone le le seabe se di nnileng le sona mo mokgweng wa go batla tshedimosetso kgotsa boleng jwa tshedimosetso. Ga ba a bona seno e le ntlha e e botlhokwa mo dithutong tsa bone. Mo dithutong tsa masetase le tsa bongaka tse di kgobokantsweng, go ne ga tlhagisiwa fela puogae ya batsayakarolo, mme mo mabakeng a le mantsi, puisano ka ga yona e ne e se boteng. Babatlisisi bano ba kaile go le gantsi (jaaka karolo ya tshedimosetso ka ga motho) ka ga puo e e buiwang ke batsayakarolo; gore tshedimosetso ka ga serutwa seo e kgobokantswe ka puo ya Seaforikanse kgotsa Seesimane; le gore tshedimosetso e ne ya fetolelwa mme ya kanokwa. Mo bokhutlong, le fa diphoso tse di ka puo mo go tse dingwe tsa dipegelo tsa dipatlisiso di ne tsa baakanngwa ke baitseanape ba ba dirang ka puo, diphoso tsa phetolelo le thutapuo di nnile teng mo dikwalweng. Go tswa mo patlisisong eno, go ne ga itshupa gore go akaretsa baranodi mo patlisisong ya dithuto tse di ka tlhaloganyo, e e ka ga ditlhaloso mo dipuong tse di fapaaneng, ga se se se diriwang ka tlwaelo go ya ka Seaforikaborwa. Le gona, mabaka a a amanang le phetolelo le mokgwa o dikgwetlho di neng tsa rarabololwa ka teng, di kgatolositswe e bile ga di akarediwe mo dipegelong tsa dipatlisiso tsa dithuto tse di kgolwane. Go konosetsa, dikganedi tsa serutwa seno di ne tsa supiwa mme ga newa dikgakololo ka ga dipatlisiso le tiriso ya phetolelo mo isagong. / Linguistics and Modern Languages / M.A.(Linguistics)

Entrepreneurship education can contribute beneficially to learners’ schooling and should be structured and implemented (within programmes or curricula) to facilitate these benefits. In the South African secondary school curriculum, only Consumer Studies includes significant entrepreneurship education. Despite this potential of Consumer Studies, entrepreneurship education benefits do not always reach learners, due to underprepared teachers and the ineffective implementation of the curriculum. The study aimed to explore how and to what extent entrepreneurship education is embedded in the intended and enacted curriculum for Consumer Studies, with the purpose of proposing a framework to provide guidance to teachers for the effective structuring and implementation of entrepreneurship education in Consumer Studies. A multi-phase sequential exploratory and descriptive mixed-methods research design, rooted in constructivism, was used. Document analysis, an online survey and focus group interviews were used for data collection. Initially, entrepreneurship education in the overall South African secondary school curriculum was explored. Subsequently, entrepreneurship education in the Consumer Studies curriculum was focused on, investigating (a) the potential value it contributes to the subject, (b) the extent to which the curriculum is structured to support trepreneurship education, and (c) how teachers implement it in practice. Phase 3 identified best practice for entrepreneurship education internationally, which was compared to the findings from the previous two phases. Based on the previous findings, a framework for the effective structuring and implementation of entrepreneurship education in Consumer Studies, was ultimately proposed. It was apparent from the findings that entrepreneurship education only appears infrequently, unstructured and in isolated subjects in South Africa. Furthermore, even though Consumer Studies has great potential to contribute value to learners’ lives and is well structured to support constructivist entrepreneurship education, it transpired that this potential does not always reach learners, owing to the ineffective structuring and implementation of the curriculum. This study revealed the dearth of well-structured entrepreneurship education as part of the South African secondary school curriculum, with the exception of Consumer Studies. We anticipate that the framework will enhance teachers’ implementation of entrepreneurship education in Consumer Studies, which should augment the benefits thereof for learners. / Summary in English, Xhosa and Zulu / Thuto ya bogwebi e ka tshwaela ka tsela e e mosola mo go ithuteng ga morutwana mme e tshwanetse go rulaganngwa le go diragadiwa (mo mananeong gongwe kharikhulamo) go gokaganya dipoelo tseno. Mo kharikhulamong ya dikolo tsa sekontari tsa Aforikaborwa, ke fela Dithuto tsa Badirisi tse di akaretsang thuto e e botlhokwa ya bogwebi. Le fa go ntse go na le bokgoni jono mo Dithutong tsa Badirisi, dipoelo tsa thuto ya bogwebi ga di fitlhelele barutwana ka gale ka ntlha ya barutabana ba ba sa ipaakanyang mo go lekaneng le tiragatso e e seng mosola ya kharikhulamo. Maikaelelo a thutopatlisiso e ne e le go sekaseka gore thuto ya bogwebi e tseneletse go le kana kang le gone jang mo kharikhulamong e e lebeletsweng le e e fetisitsweng ya Dithuto tsa Badirisi, ka maikaelelo a go tshitshinya letlhomeso la go tlamela barutabana ka kaedi ya go rulaganya le go diragatsa thuto ya bogwebi mo Dithutong tsa Badirisi ka tsela e e mosola. Go dirisitswe mokgwa wa patlisiso wa magatomantsi le o o kopaneng mme o theilwe mo go lebeleleng maitemogelo. Go dirisitswe tshekatsheko ya dikwalo, tshekatsheko ya mo inthaneteng mmogo le dipotsolotso tsa ditlhopha tse di rileng go kokoanya data. Kwa tshimologong go ne ga sekasekiwa thuto ya bogwebi mo kharikhulamong ya dikolo tsa sekontari tsa Aforikaborwa ka kakaretso. Morago ga moo, go ne ga lebelelwa thuto ya bogwebi mo kharikhulamong ya Dithuto tsa Badirisi, go sekasekiwa (a) boleng jwa bokgoni jo e bo tshwaelang mo serutweng, (b) gore kharikhulamo e rulagantswe go tshegetsa thuto ya bogwebi go fitlha fa kae, le (c) ka moo barutabana ba e diragatsang ka gona. Legato la 3 le supile ditiragatso tse di gaisang tsa thuto ya bogwebi boditšhabatšhaba, tse di neng tsa bapisiwa le diphitlhelelo go tswa kwa magatong a mabedi a a fetileng. Go ikaegilwe ka phitlhelelo tse di fetileng, go ne ga felelediwa go tshitshintswe letlhomeso la go rulaganya le go diragatsa thuto ya bogwebi ka bokgoni mo Dithutong tsa Badirisi. Go ne go bonala go tswa mo diphitlhelelong gore thuto ya bogwebi e tlhagelela fale le fale, e sa rulagana mme gape e le mo dirutweng tsele le tsele mo Aforikaborwa. Mo godimo ga moo, le fa Dithuto tsa Badirisi di na le bokgoni jo bogolo jwa go oketsa boleng mo matshelong a barutwana mme di rulagane sentle go ka tshegetsa thuto ya bogwebi e e ikaegang ka maitemogelo, go tlhageletse gore ga se gantsi bokgoni jono bo fitlhelelang barutwana, ka ntlha ya thulaganyo le tiragatso e e seng mosola ya kharikhulamo. Thutopatlisiso eno e senotse tlhaelo ya thuto ya bogwebi e e rulaganeng sentle jaaka karolo ya kharikhulamo ya dikolo tsa sekontari tsa Aforikaborwa, kwa ntle fela ga Dithuto tsa Badirisi. Re solofela gore letlhomeso le tlaa tokafatsa tiragatso ya barutabana ya thuto ya bogwebi mo Dithutong tsa Badirisi, tse di tshwanetseng go oketsa mesola mo barutwaneng. / Imfundo yezamabhizinisi (intrepreneurship education) ingalekelela kakhulu impela, ihlomulise umfundi emfundweni yakhe, futhi kumele ihleleke futhi iqaliswe (ngaphakathi ezinhlelweni zokufunda noma amakharikhulamu) ngendlela ezohlinzeka umfundi ngale mihlomulo. Kwikharikhulamu yezikole zamabanga aphezulu (amasekhondari) zaseNingizimu Afrika, yisiFundo Sezabathengi (Consumer Studies) kuphela esiqukethe ingxenye enkundlwana impela yemfundo yezamabhizinisi. Nakuba isiFundo Sezabathengi sihlinzeka ngalolu sizo, imfundo yezamabhizinisi ayivamisile ukufinyelela kubafundi, ngenxa yothisha abangavuthiwe kahle noma abangazilungiselele ngokwanele, kanye nokuqaliswa nokuqhutshwa kwekharikhulamu ngendlela engagculisi neze futhi engakhiqizi izithelo ezinhle. Lolu cwaningo kuhloswe ngalo ukuhlola nokuhlaziya ukuthi imfundo yezamabhizinisi ifakwe kanjani futhi kangakanani kwikharikhulamu ehlosiwe futhi esiphasisiwe yesiFundo Sezabathengi, ngenhloso yokwenza isiphakamiso sohlaka oluzolekelela futhi lube ngumhlahlandlela wothisha ekuhleleni kahle nokuqhuba imfundo yezamabhizinisi esiFundweni Sezabathengi. Kulolu cwaningo kwasetshenziswa idizayini yocwaningo ehlolayo ezigaba-ziningi ezilandelanayo kanye nedizayini yocwaningo esebenzisa izindlela ezixubile ezichazayo, ezigxile ku-constructivism. Ukuhlaziywa kwemibhalo, ucwaningokuhlola (isaveyi) lweinthanethi kanye nezimposamibuzo (interviews) ezigxile emaqenjini athile, kwasetshenziselwa ukuqoqa idatha. Ekuqaleni, kwahlolwa futhi kwahlaziywa imfundo yezamabhizinisi kwikharikhulamu yonkana yezikole zamabanga aphezulu zaseNingizimu Afrika. Emva kwalokho, kwagxilwa kwimfundo yezamabhizinisi esiFundweni Sezabathengi, kuphenywa (a) ubugugu nokubaluleka kwemfundo yezamabhizinisi kulesi sifundo, (b) izinga lokuhleleka kwekharikhulamu ukuze ikwazi ukweseka imfundo yezamabhizinisi, kanye (c) nokuthi othisha bangayiqalisa futhi bayiqhube kanjani ngokoqobo futhi ngendlela ephathekayo imfundo yezamabhizinisi. Isigaba 3 sahlonza inkambiso yemfundo yezamabhizinizi ephuma phambili emhlabeni wonke jikelele, eyaqhathaniswa nalokho okwatholwa ezigabeni ezimbili ezedlule. Ngokususela kulokho okwatholwa ezigabeni ezedlule, kwahlongozwa uhlaka lokuhlelwa nokuqaliswa kahle kwemfundo yezamabhizinisi esiFundweni Sezabathengi. Uma kubhekwa izinto ezatholakala ocwaningweni, kwabonakala ngokucacile ukuthi imfundo yezamabhizinisi yayithe gqwa gqwa laphaya nalaphaya, futhi itholakala ngendlela engahlelekile, ezifundweni ezithile, ezimbalwa eNingizimu Afrika. Ngaphezu kwalokho, nakuba isiFundo Sezabathengi singaba nomthelela omuhle kakhulu ezimpilweni zabafundi futhi sikulungele noma sihleleke kahle ukuze sikwazi ukweseka i-constructivist entrepreneurship education, kwahlaluka ukuthi lo mthelela omuhle awuvamisile nezeukufinyelela kubafundi, ngenxa yokungahlelwa kahle kanye nokungaqaliswa ngendlela efanele kwekharikhulamu. Lolu cwaningo lwabonisa ukuntuleka kwemfundo yezamabhizinisi ehleleke kahle, njengengxenye yekharikhulamu yezikole zamabanga aphezulu zaseNingizimu Afrika, ngaphandle kwesiFundo Sezabathengi. Sibheke ukuthi lolu hlaka lwenze ngcono ukuqaliswa nokuqhutshwa kwemfundo yezamabhizinisi ngaphansi kwesiFundo Sezabathengi, futhi lokho kuyokhulisa imihlomulo yemfundo yezamabhizinisi kubafundi. / Curriculum and Instructional Studies / D. Phil. (Curriculum Development)

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)

Hazing is an ancient, universal practice. In past and modern societies, the need to join a group is an aspect of our humanity. The process of joining a group frequently includes the need to be hazed in order to legitimate full membership. This study uses the theoretical frameworks of Michel Foucault, Pierre Bourdieu’s perspectives of social order, Henri Tajfel and John Turner’s theory of social identity, and Albert Bandura’s theory of moral disengagement to look at individuals joining groups. In particular, the study has sought to ascertain why those who haze are motivated to act. A grounded theory has been developed through interviewing young adults, who while in positions of leadership as Grade 12 learners in Gauteng schools, planned hazing activities. The grounded theory shows that hazing while enacted by an individual is not solely driven by that person, but rather hazing is a means of cultural reproduction. The mechanism through which hazing occurs focuses on achieving a sense of belonging, conforming to a given culture and consenting to hazing. The hazer is motivated to pass on aspects of the school’s culture, namely school traditions, hierarchical structures, means and standards of discipline, and showing appropriate respect to others. The hazer believes that this can be achieved as those being hazed will comply if they can avoid being humiliated. The developed theory is grounded and was verified through interviewing stakeholders in the school community who had extensive knowledge of the school culture and of Grade 12 learners. / Ukufikisa kungumkhuba wasemandulo, owenziwa emhlabeni wonke. Emiphakathini yasendulo neyenamuhla, isidingo sokuhlanganyela neqembu elithile yinto eyingxenye yobuntu bethu. Inqubo yokuhlanganyela neqembu elithile kuvame ukufaka kukona isidingo sokufikiswa ukuze umuntu abe yilungu ngokuphelele. Lolu cwaningo lusebenzisa izinhlaka zemiqondo yezinzululwazi ezingoMichel Foucault noPeter Bourdieu wokuhleleka kwezenhlalakahle, umbono kaHenri Tajfel noJohn Turner wokuzibandakanya kwabantu kwezenhlalo kanye nombono ka-Albert Bandura wokuziphatha ngendlela engahambisani nemigomo yokulunga ukuze kubukwe abantu abajoyina amaqembu. Ngokusempeleni, ucwaningo lufuna ukubheka ukuthi labo abafikisayo bakhuthazwa yini. Umqondo wenzululwazi wakhiwa ngokuba kubuzwe intsha esencane imibuzo, intsha eyayihlela izinhlelo zokufikisa eyayisezikhundleni zokuhola abafundi ngenkathi yenza iBanga 12 ezikoleni zaseGauteng. Umbono wenzululwazi ozinzile uveza ukuthi ukufikiswa, yize kwenziwa umuntu oyedwa kusuke kungaholwa yilowo muntu kuphela, kodwa ukufikiswa kuyindlela yokukhiqiza kabusha ngokwesiko. Indlela okwenziwa ngayo lokhu kufikisa igxile ekufezeni umuzwa wokuba yingxenye yabathize, ukuguqukela osikweni nasekuvumeleni ukufikiswa. Lowo okunguye ofikisayo usuke efuna ukudlulisela phambili izingxenye zamasiko esikole, njengemikhuba, ukwakheka ngokushiyana kwamazinga, izindlela nemigomo yokuziphatha kahle, kanye nokubonisa inhlonipho kwabanye. Lowo okunguye ofikisayo ukholelwa ekutheni lokhu kungafezwa njengoba labo abafikiswayo bezokwenza lokho okuthiwa abakwenze inqobo nje uma bezogwema ukuhlukunyezwa. Umqondo wenzululwazi osunguliwe uzinzile futhi waqinisekiswa ngokufaka ababambiqhaza imibuzo emiphakathini yezikole eyayinolwazi olunzulu maqondana nesiko lesikole kanye nabafundi beBanga 12. / Thupiso ke mokgwa wa kgale, wa lefase ka bophara. Ditshabeng tsa kgale le tsa mehleng ye, tlhoko ya go tsenela sehlopha ke karolo ya botho bja rena. Tshepetso ya go tsenela sehlopha gantsi e akaretsa tlhoko ya thupiso go kgonthisisa boleloko bjo bo feletsego. Nyakisiso ye e somisa mahlamo a teori a Foucault, dipono tsa Pierre Bourdieu tsa thulaganyo ya setshaba, teori ya Henri Tajfel le John Turner ya boitshupo bja setshaba, le teori ya Albert Bandura ya tlogelo ya melawana ya boitshwaro go lekola batho ba ba tsenelago dihlopha. Ka kakaretso, nyakisiso ye e lekile go kgonthisisa gore gobaneng bao ba rupiswago ba hlohleletswa go tsea magato. Teori ya kgoboketso le tshekatsheko e tsweleditswe ka go botsisa baswa dipotsiso bao, ge ba sa le maemong a boetapele bjalo ka barutwana ba Mphato wa 12 dikolong tsa Gauteng, ba rulagantsego ditiro tsa go sira. Teori ya kgoboketso le tshekatsheko e laetsa gore thupiso bjale ka ge e diragatswa ke motho ga e susumetswe ke motho yoo a le nosi, eupsa thupiso ke mokgwa wa pusoloso ya setso. Mokgwa wo thupiso e diregago ka wona o tsepeletse go fihlelela boikwelo bja go amogelega, go latela setso se se filwego le go dumelelana le thupiso. Morupisi o hlohleletswa go fetisetsa dikarolo tsa setso tsa sekolo, e lego ditso tsa sekolo, dibopego tsa haerakhi, mekgwa le maemo a tayo, le go laetsa tlhompho ya maleba go ba bangwe. Morupisi o dumela gore se se ka fihlelelwa bjalo ka ge bao ba rupiswago ba obamela ge ba ka thibela go goboswa. Teori ye e hlabolotswego e kgobokeditswe le go sekasekwa gomme e ile ya tiiswa ka go ka botsisa bakgathatema dipotsiso sekolong sa setshaba bao ba nago le tsebo ye e tseneletsego ya setso sa sekolo le ya barutwana ba Mphato wa 12. / Educational Studies / D. Ed. (Comparative Education)