Reformed Christians utilise article 36 of the Belgic Confession (BC) to state the Godly calling of civil authorities. This confession may however be in conflict with the South African constitution. According to article 36 authorities have, in accordance with the keeping of order, a duty concerning the removal of false religion. The constitution guarantees everyone in South Africa freedom of religion. This study thus investigates the following stated problem: To what does God call South-African authorities within the constitutional democracy in the light of art. 36 and how can they fulfil this calling? The investigation has been undertaken in line with the argument that the principals of art. 36 are not only Biblical but should also still be used as a starting point to identify the calling of South African authorities concerning the keeping of order as well as the protection of the ministry of the Holy Word and the Christian life according to this Word. The following three investigations were then launched: * A dogmahistorical and theological-ethical investigation Chapter 2 focuses on the context in which the BC originated. It was drafted to convince Roman Catholic minded authorities to stop persecuting Reformed Christians as they - in contrast with some revolutionary Anabaptists - wanted to obey the government. Reformed Christians wanted to live according to the Word (which requires obedience to the authorities). If the authorities protected the ministry of the Word, peace and order would be promoted. Chapter 3 explains art. 36. This explanation is complicated by the fact that the article has been changed over time. In certain instances it has been interpreted to mean that God, in light of the close bond between church and state at that time, calls civil authorities to persecute heretics even with force. The article however actually calls authorities to protect the ministry of the Word and so doing support the removal of heresy. The article takes a narrow view of the true form of the true religion. * A constitutional investigation Chapter 4 describes the South African constitutional democracy as well as its origin and indicates what (sometimes unrecognised) role the Reformed tradition played in forging constitutional democracy. Subsequently the fundamental values and forthcoming stipulations concerning the freedom of conscience and religion are highlighted. Although authorities do not - in a juridical sense - contend with what would be the true form of the true religion, this study has found the constitutional values and forthcoming stipulations broadly agree with Biblical principles. Yet South African authorities interpret these values and stipulations in accordance with secularist / humanistic beliefs. * A contextual investigation This final chapter investigates how well the current constitutional framework enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and 3).The final conclusion is that this framework does indeed enable these authorities to fulfil the calling by recognising, protecting and expanding the fundamental values, freedoms and rights which have been constitutionally entrenched in order that every one has the space and opportunity to utilise these rights and freedoms to live according to the gospel of Jesus Christ in all spheres of life This task undoubtedly includes that the authorities should protect the ministry of the Word by pertinently ensuring that churches have the opportunity to minister the Word to everyone. It has been found that authorities should preferably take up the attitude of the active plural option towards religion as this option is most suitable for fulfilling their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

Reformed Christians utilise article 36 of the Belgic Confession (BC) to state the Godly calling of civil authorities. This confession may however be in conflict with the South African constitution. According to article 36 authorities have, in accordance with the keeping of order, a duty concerning the removal of false religion. The constitution guarantees everyone in South Africa freedom of religion. This study thus investigates the following stated problem: To what does God call South-African authorities within the constitutional democracy in the light of art. 36 and how can they fulfil this calling? The investigation has been undertaken in line with the argument that the principals of art. 36 are not only Biblical but should also still be used as a starting point to identify the calling of South African authorities concerning the keeping of order as well as the protection of the ministry of the Holy Word and the Christian life according to this Word. The following three investigations were then launched: * A dogmahistorical and theological-ethical investigation Chapter 2 focuses on the context in which the BC originated. It was drafted to convince Roman Catholic minded authorities to stop persecuting Reformed Christians as they - in contrast with some revolutionary Anabaptists - wanted to obey the government. Reformed Christians wanted to live according to the Word (which requires obedience to the authorities). If the authorities protected the ministry of the Word, peace and order would be promoted. Chapter 3 explains art. 36. This explanation is complicated by the fact that the article has been changed over time. In certain instances it has been interpreted to mean that God, in light of the close bond between church and state at that time, calls civil authorities to persecute heretics even with force. The article however actually calls authorities to protect the ministry of the Word and so doing support the removal of heresy. The article takes a narrow view of the true form of the true religion. * A constitutional investigation Chapter 4 describes the South African constitutional democracy as well as its origin and indicates what (sometimes unrecognised) role the Reformed tradition played in forging constitutional democracy. Subsequently the fundamental values and forthcoming stipulations concerning the freedom of conscience and religion are highlighted. Although authorities do not - in a juridical sense - contend with what would be the true form of the true religion, this study has found the constitutional values and forthcoming stipulations broadly agree with Biblical principles. Yet South African authorities interpret these values and stipulations in accordance with secularist / humanistic beliefs. * A contextual investigation This final chapter investigates how well the current constitutional framework enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and 3).The final conclusion is that this framework does indeed enable these authorities to fulfil the calling by recognising, protecting and expanding the fundamental values, freedoms and rights which have been constitutionally entrenched in order that every one has the space and opportunity to utilise these rights and freedoms to live according to the gospel of Jesus Christ in all spheres of life This task undoubtedly includes that the authorities should protect the ministry of the Word by pertinently ensuring that churches have the opportunity to minister the Word to everyone. It has been found that authorities should preferably take up the attitude of the active plural option towards religion as this option is most suitable for fulfilling their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

Abstracts in English, Afrikaans and Zulu / Assessment is considered as integral to the teaching and learning process of Mathematics where various types of assessment are used to develop feedback for several purposes. Research has highlighted the challenge of the dominance of summative assessment in classroom assessment practices. In recent years, world countries have been acknowledging the use of assessment for learning (AfL) to enhance the learning process and thus improve learner performance. This research explored how Mathematics teachers applied AfL in their classrooms. A theoretical framework to support AfL was presented through an overview of constructivism theory, social justice theory, connectivism theory, TPACK theory and Bloom’s Revised Taxonomy. A qualitative approach and a case study design were applied involving nine Mathematics teachers from nine primary schools. Data, collected through semi-structured interviews, non-participant observation and document analysis, were thematically analysed. The findings show a positive understanding of what AfL is and its importance to the teaching and learning of Mathematics. However, the application of AfL was found to be inconsistent with its purpose of creating an environment conducive to develop feedback that supports the learning process. Challenges that inhibit its application were found to outweigh successes experienced by teachers. Lack of theoretical understanding of the use of AfL, overcrowding, the language of learning and teaching and lack of resources emerged as some of the major challenges. Teachers pleaded for more in-service training opportunities to assist them with managing assessment for learning practices in Mathematics. / Assessering is onlosmaaklik met die onderrig en leer van wiskunde verbind. Wiskunde word op verskeie maniere geassesseer sodat terugvoering om allerlei redes verkry word. Volgens navorsing oorheers summatiewe assessering in klaskamers. In die laaste jare word assessering vir leer (AvL) wêreldwyd aangewend om die leerproses en leerders se prestasie te verbeter. In hierdie studie is nagevors hoe wiskundeonderwysers AvL in die klaskamer toepas. ʼn Teoretiese raamwerk vir AvL is opgestel uit ʼn oorsig van die konstruktivistiese teorie, die sosialegeregtigheidsteorie, die konnektivismeteorie en die TPACK-teorie en Bloom se Hersiene Taksonomie. ʼn Kwalitatiewe benadering en ʼn gevallestudie-ontwerp is gevolg in die verkenning van nege wiskundeonderwysers by nege primêre skole se assessering. Data is deur halfgestruktureerde onderhoude, waarneming sonder deelname en dokumentontledings versamel en tematies geanaliseer. Daar is bevind dat die onderwysers geweet het wat AvL is en die belang daarvan in die onderrig en leer van wiskunde besef het. Die toepassing het egter nie met die oogmerk van AvL gestrook nie. Die oogmerk is om ʼn omgewing tot stand te bring wat assessering bevorder om leer te ondersteun. Die toepassingsprobleme van AvL oorskadu die welslae wat daarmee behaal word. ʼn Gebrekkige teoretiese begrip van hoe AvL gebruik word, oorvol klaskamers, die taal van onderrig en leer, en ʼn gebrek aan hulpbronne is van die grootste uitdagings. Onderwysers bepleit indiensopleiding sodat hulle die assessering van leerpraktyke in wiskunde beter kan bestuur. / Ukuhlola kuthathwa njengento esemqoka ohlelweni lokufundisa nokufunda imethamethiksi lapho izinhlobo ezahlukahlukene zokuhlola zisetshenziswa ukwakha umbiko wakamuva ngesizathu sezinhloso ezimbalwa. Ucwaningo selukhombise inselelo yokuhamba phambili kwenhlobo yokuhlola i-summative assessment lapho kuqhutshwa umsebenzi wokuhlola emagunjini okufunda. Eminyakeni esandakwedlula, amazwe omhlaba kade amukela ukusetshenziswa kohlelo lokuhlola ukufunda (AFL) ukuqinisa uhlelo lokufunda kanti lokhu kuthuthukisa izinga lokufunda lomfundi. Lolu cwaningo beluhlola indlela uthisha wesifundo semethamethiksi ebesebenzisa uhlelo lwe-AFL emagunjini abo okufundisa. Isakhiwo sethiyori esiqonde ukuxhasa uhlelo lwe-AFL lwethuliwe ngamafuphi ngomqondo phecelezi we- -constructivism theory, social justice theory, connectivism theory, TPACK theory kanye ne-Bloom’s Revised Taxonomy. Indlela yocwaningo eyencike kwingxoxo (qualitative approach) kanye nedizayini yocwaningo lotho (case study design) zisetshenziswe kuxutshwa phakathi othisha bemethamethiksi abayisishiyagalolunye abavela ezikoleni zamabanga aphansi. Idatha iqoqwe ngokwenza inhlolovo eyakhiwe kancane, kanti kuye kwabhekisiswa imibono yalabo abangadlalindima kanye nokuhlaziywa kombhalo kuye kwahlaziywa ngokuthi kubhekwe indikimba. . Ulwazi olutholwe wucwaningo lukhombisa ukuthi uhlelo lwe-AFL kanye nokubaluleka kwalo kuzwisiseka kahle kakhulu ohlelweni lokufundisa nokufundwa kwemethamethiksi. . Yize kunjalo, ukusetshenziswa kohlelo lwe-AFL kuye kwatholakala ukuthi akuhambisani nenhloso yalo yokwakha isizinda esifanele sokwakha umbiko wakamuva oxhasa uhlelo lokufunda. Izinselelo eziqukethe ukusetshenziswa kwalo lolu hlelo ziye zatholakala ukuthi zedlula impumelelo eyenziwe ngothisha. Ukwentuleka kokuzwisisa umqondo wokusetshenziswa kohlelo lwe-AFL, inani eliphuphumayo labantwana, ulimi lokufunda nokufundisa kanye nokwentuleka kwemithombo yokufunda kuye kwavela njengezinye izinselelo. Othisha baye bacela ukunikezwa amathuba okuqeqeshwa basebenza ukuze lawo makhono abancede ukuqhuba izinhlelo zokuhlola imisebenzi yokufunda imethamethiksi. / Curriculum and Instructional Studies / D. Phil. (Education (Curriculum Studies))

Abstracts in Afrikaans, English and Southern Sotho / Geweld en skoolgeweld veroorsaak ernstige maatskaplike ontwrigting in Suid-Afrika. Die metodes waarmee skoolgeweld tans hanteer word, is oneffektief en meestal op mag en dissipline gegrond. Die doel van hierdie navorsing is om alternatiewe benaderings vir die hantering van skoolgeweld te ondersoek en om ʼn implementeringsraamwerk vir ʼn heelskoolbenadering teen skoolgeweld te ontwikkel. Ten einde hierdie doel te bereik, fokus die navorsing, wat binne ʼn aangepaste ekologiese model (AEM) onderneem is, op ʼn konseptuele analise van die aard en inhoud van die konsepte “geweld” en “skoolgeweld”, omdat beide dikwels met konsepte soos “mag” en “dissipline” verwar word. Beide begrippe is multidimensioneel en kom binne al die sfere van die AEM voor. Dit sluit geweld weens verskeie oorsake, soos psigo-biologiese faktore, strukturele geweld en reaksiegeweld in. Skoolgeweld kom eweneens weens verskeie oorsake en in verskillende vorms binne die sfere van die AEM voor. Voorbeelde sluit lyfstraf, boeliegedrag, bendes en strukturele skoolgeweld soos rassisme, die kwaliteit van onderwys en oorvol klasse, in. Die navorsing toon aan dat die wyse waarop skoolgeweld tans in Suid-Afrika hanteer word, onsuksesvol is. Dit word hoofsaaklik by wyse van mag, dissipline en ʼn strafbenadering hanteer, wat meebring dat die verhoudings wat weens die geweld beskadig word of skipbreuk ly, versoening tussen dader en slagoffer verhoed en dat die slagoffer se behoeftes nie in ag geneem word nie. Die wyse waarop skoolgeweld hanteer word, bied ook nie ʼn wyse waarop strukturele skoolgeweld bestuur kan word nie. Een van die alternatiewe wyses waarop skoolgeweld hanteer kan word, is herstellende onderwys. Dit is ʼn betreklik nuwe benadering tot onderwys, wat op herstellende geregtigheid gegrond is, maar ook proaktiewe aktiwiteite insluit. Omdat herstellende onderwys op beginsels soos verhoudings, dialoogvoering, waardegedrewenheid, herstel en versoening gegrond is, kan dit gebruik word om skoolgeweld te beheer. Herstellende onderwys maak van verskillende proaktiewe en reaktiewe metodes gebruik, soos slagoffer-oortrederbemiddeling en groepsgesprekke. Dit fokus op ʼn skoolgemeenskap wat waardegedrewe is, eerder as op oortredings. Herstellende onderwys word egter deur ʼn aantal knelpunte gekniehalter. Die navorsing toon aan dat hierdie knelpunte deur die Freire se benadering tot onderwys ondervang kan word. Freire se benadering tot onderrig word aan die hand van ʼn aantal kernelemente, wat in vyf groepe verdeel is (naamlik sy siening oor mag en bemagtiging, etiesgodsdienstige elemente, bewustheid en aksie, dialoogvoering, onderwyspraktyk en onderwys en die samelewing) hanteer. Die navorsing toon aan dat hierdie elemente gebruik kan word om die leemtes in herstellende onderwys te vul en dat die twee benaderings en ʼn aantal ander benaderings wat daarby aansluit, soos onderwys vir maatskaplike geregtigheid, kritiese pedagogiek en die leerstellings van Mohlomi, tot ʼn geïntegreerde onderwysbenadering – geïntegreerde helende onderwys – saamgevoeg kan word. In die voorlaaste gedeelte van die navorsing word die beginsels van geïntegreerde helende onderwys gebruik om ʼn praktykgerigte implementeringsraamwerk te ontwikkel. Die raamwerk word in twee dele hanteer: eerstens die implementeringsterreine, naamlik die geleerde en geleefde leerplanne, en tweedens die implementeringsproses wat deur middel van deelnemende aksienavorsing uitvoer kan word. Die navorsing sluit af met ʼn opsomming van die navorsing, ʼn uitwysing van die beperkings van die studie en aanbevelings vir verdere ondersoek. / Violence and school violence play havoc with South African society. Current methods to curb school violence depend on power, discipline and a penal approach, and prove to be ineffective. The purpose of this research was to investigate alternative approaches to manage school violence and develop an implementation framework for a whole-school approach to it. This research was conducted according to an integrated ecological model. The concepts “violence” and “school violence” were analysed as they are often confused with the concepts “power” and “discipline”. The former pair of concepts are multidimensional and present in all spheres of the integrated ecological model. They include individual violence, group violence and structural violence. School violence manifests in different forms, including bullies and gangs. This research differentiates between controllable school violence – which is within the school community’s sphere of influence – and manageable school violence – which originates outside the school community. The research indicates that the ways in which school violence is currently addressed do not consider damaged relationships because of violence, reconciliation between the perpetrator and the victim, and the needs of the victim. In addition, they do not contribute to the management of structural school violence. Restorative education is a recent approach based on restorative justice and includes proactive activities. Because it is value-driven and grounded on relationships, dialogue, restoration and reconciliation, it can be of great use in the fight against school violence. Restorative education includes both proactive and reactive methods such as victim-offender mediation and group discussions. It focuses on a value-driven school community rather than infringements. However, restorative education has certain deficiencies. This research indicates that they can be made good thanks to Freire’s approach to education. Freire’s approach to education comprise a number of key elements, which can be divided into five groups, viz his views on power and empowerment; ethical-religious elements; consciousness and action; dialogue; educational practice; and education and the community. The research indicates that these elements can compensate for the deficiencies in restorative education. Freire’s approach and a number of connected approaches such as education for social justice, critical pedagogy and the doctrines of Mohlomi, can be combined in an integrated approach to education, referred to as integrated healing education. In the penultimate part of the research, the principles of integrated healing education are utilised to develop a practice-orientated implementation framework. The framework is discussed in two sections: the fields of implementation, viz the learned and lived curricula, and the implementation process through action research. The research concludes with a summary, limitations of the study, and recommendations. / Tirisodikgoka le tirisodikgoka ya kwa sekolong di baka tlhakatlhakano mo baaging ba Aforikaborwa. Mekgwa ya ga jaana ya go fedisa dikhuduego e ikaegile ka dithata, maitsholo a a siameng le molebo wa kotlhao, mme go bonala e sa nonofa. Maikemisetso a patlisiso eno e ne e le go batlisisa melebo e e farologaneng ya go samagana le tirisodikgoka ya kwa sekolong le go tlhama letlhomeso la tsenyotirisong la molebo wa sekolo sotlhe go samagana nayo. Patlisiso e dirilwe go ya ka sekao se se golaganeng sa ikholoji. Go lokolotswe megopolo ya "tirisodikgoka" le "tirisodikgoka ya kwa sekolong" ka ntlha ya fa gantsi e tlhakatlhakanngwa le megopolo ya "dithata" le "maitsholo a a siameng". Sebedi sa ntlha sa megopolo se dintlhadintsi mme di gona mo magatong otlhe a sekao se se golaganeng sa ikholoji. Se akaretsa tirisodikgoka ya batho bongwe ka bongwe, tirisodikgoka ya setlhopha le tirisodikgoka e e rulaganeng. Tirisodikgoka ya kwa dikolong e tlhagelela ka dipopego tse di farologaneng, go akaretsa badipisi le digongwana. Patlisiso eno e farologanya magareng ga tirisodikgoka e e laolegang ya kwa dikolong – e e mo legatong la tlhotlheletso la mo sekolong – le tirisodikgoka e e tsamaisegang kwa dikolong – e e tswang kwa ntle ga sekolo. Patlisiso e bontsha gore ditsela tse go samaganwang le tirisodikgoka ya kwa dikolong ka yona ga jaana ga di lebelele dikamano tse di senyegang ka ntlha ya tirisodikgoka, poelano magareng ga modiri le motshwasetlhabelo, le ditlhokego tsa motswasetlhabelo. Go tlaleletsa foo, ga di tshwaele mo tsamaisong ya tirisodikgoka ya kwa dikolong e e rulagantsweng. Molebo wa pusetso ke molebo wa fa gautshwane o o theilweng mo bosiamising jwa pusetso mme o akaretsa ditiragatso tsa pele ga tiragalo. Gonne o tsamaisiwa ke dintlhatheo mme o theilwe mo dikamanong, dipuisano, pusetso le poelano, o ka nna mosola thata mo ntweng kgatlhanong le tirisodikgoka ya kwa dikolong. Thuto ya pusetso e akaretsa mekgwa ya pele ga tiragalo le ya go tsibogela tiragalo e tshwana le tsereganyo ya motswasetlhabelo-molatofadiwa le dipuisano tsa ditlhopha. E tota baamegi ba sekolo ba ba laolwang ke dintlhatheo go na le tlolomolao. Le gale, thuto ya pusetso e na le makoanyana a a rileng. Thutopatlisiso eno e bontsha gore a ka baakanngwa ka molebo wa ga Freire wa thuto. Molebo wa ga Friere wa thuto o na le dikarolo di le mmalwa tsa botlhokwa, tse di ka aroganngwang ka ditlhopha tse tlhano, e leng, megopolo ya gagwe malebana le dithata le maatlafatso; dintlha tsa maitsholo-tumelo; temogo le tiragatso; puisano; tiragatso ya thuto; le thuto le baagi. Patlisiso e bontsha gore dintlha tseno di ka emela makoa a a mo thutong ya pusetso. Molebo wa ga Freire le melebo e mengwe e le mmalwa e e golaganeng e tshwana le thuto ya tshiamiso ya loago, thuto e e rutang barutwana go sekaseka dithata le kgatelelo le ditumelo tsa ga Mohlomi, di ka kopanngwa mo molebong o o golaganeng wa thuto, o o bidiwang thuto e e golaganeng e e alafang. Mo karolong ya pele ga ya bofelo ya patlisiso, go dirisiwa dintlhatheo tsa thuto e e golaganeng e e alafang go tlhama letlhomeso la tsenyotirisong le le theilweng mo tiragatsong. Letlhomeso le tlhalosiwa mo dikarolong tse pedi: lephata la tsenyotirisong, e leng kharikhulamo e e ithutilweng le e e tshetsweng, le tirego ya tsenyotirisong ka patlisiso ya tiragatso. Patlisiso e konosetsa ka tshobokanyo, ditekanyetso tsa thutopatlisiso, le dikatlenegiso. / Educational Foundations / Ph. D. (Philosophy of Education)

Text in English with abstracts in English, Afrikaans and Zulu / The study was conducted within the interpretive research paradigm. Anchored in organisational justice theory, the study explored the incapacity management practices at an open distance learning (ODL) institution in South Africa. A qualitative research methodology, which applied a case study design, was used in this study. A purposeful sample of 16 (N=16) participants was chosen based on their experiences, knowledge and understanding on the topic of incapacity management. Semi-structured interviews were used as the primary data collection method, and documents were used as a secondary data collection source for triangulation purposes. The data analysis and reporting of the participants’ lived experiences drew on the thematic analysis technique. At theoretical level, the study provided insight into the notions of incapacity management in the workplace; the regulatory obligations in managing incapacity; and lastly, reasonable practices to accommodate incapacity. The literature review confirmed that an effective incapacity management framework should have four main dimensions, namely a supportive institutional culture; a policy and procedure providing for incapacity management practices; provisions for reasonable accommodation; and a multidisciplinary approach. From the empirical phase it emerged that although the literature presupposes a healthy institutional culture to ensure well-managed incapacity in the workplace, the current institutional culture at the institution under study was negative. This study also found several challenges relating to incapacity management in the ODL institution, namely a lack of knowledge and understanding of incapacity management due to the absence of a policy and procedure; a lack of understanding of the incapacity condition; and a lack of reciprocal communication among the key role players. The findings also demonstrated that reasonable accommodation practices could be improved and that the management of incapacity in the workplace requires a multidisciplinary approach. The study proposes an incapacity management framework for the ODL institution that encompasses the identified prerequisites and challenges. The study also added insights to the human resource management body of knowledge, especially knowledge of the management of incapacity due to ill health in the workplace, with specific reference to the ODL institution. / Hierdie studie is binne die interpretiewe navorsingsparadigma uitgevoer. Geanker in organisatoriese geregtigheidsteorie, ondersoek hierdie studie die onbekwaamheidsbestuurpraktyke by 'n opeafstandsonderriginstelling in Suid-Afrika. 'n Kwalitatiewe navorsingsmetodologie wat 'n gevallestudie-ontwerp toegepas het, is in hierdie studie gebruik. 'n Doelgerigte steekproef van 16 (N=16) is gekies op grond van hulle ervarings, kennis en begrip van die onderwerp van onbekwaamheid bestuur. Semi-gestruktureerde onderhoude is gebruik as die primêre data-insamelingsmetode, en dokumente is gebruik as ’n sekondêre data-insamelingsbron vir trianguleringsdoeleindes. Tematiese ontledingstegniek is aangewend in die data-ontleding en -verslagdoening van die deelnemers se geleefde ervarings. Op teoretiese vlak, het die studie insig gebied in die opvattings van onbekwaamheidsbestuur in die werkplek; die regulatiewe verpligtings in onbekwaamheidsbestuur; en laastens, redelike praktyke om die onbekwaamheid te akkommodeer. Die literatuuroorsig het bevestig dat 'n effektiewe onbekwaamheidsbestuurraamwerk vier hoofdimensies moet hê, naamlik 'n ondersteunende kultuur in die instelling; ’n beleid en prosedure wat voorsiening maak vir onbekwaamheidsbestuurspraktyke; redelike akkommodasie; en 'n multi-dissiplinêre benadering. Uit die empiriese fase het dit geblyk dat alhoewel die literatuur 'n gesonde institusionele kultuur vooronderstel wat onbekwaamheid in die werkplek effektief bestuur, die bestaande institusionele kultuur by die instelling wat bestudeer is, negatief was. Hierdie studie het bevind dat daar verskeie uitdagings is wat verband hou met onbekwaamheidsbestuur in die opeafstandsonderriginstelling, naamlik 'n gebrek aan kennis en begrip van onbekwaamheidsbestuur as gevolg van die gebrek aan 'n beleid en prosedure; 'n gebrek aan begrip van die onbekwaamheidstoestand; en 'n gebrek aan wedersydse kommunikasie tussen die sleutelrolspelers. Die bevindings het ook getoon dat redelike akkommodasie praktyke verbeter kan word en dat die bestuur van onbekwaamheid in die werkplek 'n multi-dissiplinêre benadering vereis. Die studie stel 'n onbekwaamheidsbestuurraamwerk vir die opeafstandsonderriginstelling voor wat die geïdentifiseerde voorvereistes en uitdagings insluit. Die studie het ook insig gebied in die menslikehulpbronbestuur-kennisgeheel, veral kennis oor die bestuur van onbekwaamheid in die werkplek te wyte aan swak gesondheid, met spesifieke verwysings na die opeafstandsonderriginstelling. / Ucwaningo lwaqhutshwa ngokocwaningo womgomo wokuhumusha. Yakhelwe phezulu kwethiyoriyezobulungiswa, ucwaningo lwagxila ekunqundweni kwezindlela zokuphatha ezaziwa ngokuthi ukufunda okuvulelekile ngezobuchwepheshe okuthiwa yi-ODel esikhungweni saseNingizimu Afrika. Ucwaningo oluyindlela yokuklama oluphathelene nesimo, okuyinto esetshenziselwa ukufunda ngocwaningo lwesiqephu esithile, luye lwasetshenziswa. Kuye kwenziwa isampule olubalulekile lapho kuye kwakhethwa abantu ababebambe iqhaza abayishumi nesithupha (N=16) olwabe lwakhelwe phezulu kwesipiliyoni, ulwazi kanye nokuqonda ngodaba lokunqundwa kokuphatha. Izinhlolokhono ezihleliwe ezingaphelele ziye zasetshenziswa ngendlela yukuqoqa izibalo zangempela, kwabuye kwasetshenziswa imiqulu yemithombo yokuqoqwa kwedatha yesibili ukuqinisekisa okuhlosiwe. Ukuhlaziywa kwemininingwane kanye nokubika ebantwini abambe iqhaza ngezinto abahlangabezana nazo ezimpilweni zabo ix kwadala ukulethwa kokuhlaziya kwamasu okuhlaziya ezingqikithi ezithile. Ezingeni lesayensi, ucwaningo lusinikeza ukuqonda imibono yokunqundwa kokuphatha emsebenzini; izibopho zokulawula ukunqunda kokuphathwa; okokugcina,izindlela ezamukelekile zokubhekana nokunqundwa kokuphathwa. Ukubuyekezwa kwemibhalo kuqinisekise ukuthi uhlaka olusebenzayo lokunqundwa kokuphatha kumele kube nezinhlangothi ezine, okunguyisiko lokusekela izikhungoinqubomgomo nenqubo yokuhlinzeka izindlela zokunqunda ukuphatha; ukuhlinzeka izindlela ezamukelekile; kanye nenqubo ezihlukene yezifundo. Kusukela esigabeni somqondo wesasayensi kuye kwavela ukuthi nakuba imibhalo igcizelela isiko elihle neliphilasayo lemfundo ukuqinisekisa ukunqundwa kokuphatha kahle emsebenzini, isiko olukhona manje ezikhungweni alulungile. Ucwaningo luye lwathola ukuthi ziningi izingqinamba ezihambisa nokunqundwa kokuphatha ukufunda okuvulelekile ngezobuchwepheshe kuyizikhungo okuthiwa yi-ODL, okungabi khona kolwazi kanye nokuqonda mayelana nokunqundwa ukuphatha okudalwa ukungabikhona kwengqubomgomo nezingqubo ezithile; ukungaqondi izimiso zokunqunda; kanye nokuntuleka kokuxhumana ngokuvumelana phakathi kwabantu abadlala indima ebalulekile. Okuye kwatholakala kuye kwakhombisa ukuthi izindlela ezamukelekile zingathuthukiswa nokuthi ukunqundwa kokuphatha emsebenzini kudinga inqubo ehlukene yezifundo. Ucwaningo luhlongaza ingqubomgomo yokunqundwa kokuphatha kwezikhungo zemfundo evulelekile okuthiwa yi-ODL ezohlanganisa izinto ezidingekayo nezinselelo ezikhona. Ucwaningo lubuye lwafaka ukuqonda kokuba khona kwabantu abazoba umgogodla wolwazi abazoqashwa, kakhulukazi kulwazi lokunqunda ukuphatha okuzodalwa ukungabi esimweni esihle ngempilo emsebenzini, kakhulukazi uma kubhekiswa ekufundeni okuvulelekile ezikhungweni ezaziwa ngokuthi yi-ODL. / Human Resource Management / D. Com. (Business management)