South Africa has among the highest rates of physical and sexual violence against women in the world. Research indicates that understanding the causality of domestic violence is very complex and the measurement of risk factors are deemed challenging. Yet, it is important to understand and identify the risk factors associated with domestic violence to effectively prevent it. This phenomenological research study aimed to investigate the lived experiences of female domestic violence victims and sought to identify risk factors (e.g. alcohol and drug abuse, violence in the family of origin, personality factors, cultural differences, socio-economic factors, and the impact of pregnancy) that may have contributed to the occurrence of domestic violence in their intimate relationships .The participants were selected based on purposive and convenience sampling and also their willingness to participate. The sample consisted of six participants between the ages of 18 – 45 years old, residing in Tshwane, South Africa. The data were obtained through semi-structured interviews. A qualitative methodological design was used to collect and explore information about the participants’ personal experiences with domestic violence. Hycner’s explicitation process was employed to identify the four main themes, namely the participants’ experience of domestic violence; socio economic factors; cultural differences, and domestic violence during pregnancy. Each main theme was comprised of sub-themes. The findings of this study differed slightly in comparison with the existing body of literature that highlight substance abuse as one of the highest risk factors for the occurrence of domestic violence in intimate relationships. In this study, other risk factors such as pregnancy and socio-economic factors played a much bigger role than substance abuse as the key risk factors that contribute to the occurrence of domestic violence. / INingizimu Afrika ingenye yamazwe omhlaba anamazinga aphezulu odlame nokuhlukunyezwa kwabesimame ngokocansi. Ucwaningo lubonisa ukuthi ukuqondisisa izimbangela zodlame lwasekhaya yinto eyisixakaxaka ukuyiqondisisa kanti futhi kuyinselele ukukala izinto ezinobungozi kwabesimame. Kodwa ngisho noma kunjalo, kubalulekile ukuqondisisa kanye nokwazi izinto ezinobungozi ezihambisana nodlame lwasekhaya ukuze lukwazi ukuvinjelwa. Lolu cwaningo oluhlaziya ngaphandle kokuthatha uhlangothi, lunenhloso yokuphenyisisa indlela abantu besimame abangamaxhoba odlame abalubona nolubaphatha ngayo udlame lwasekhaya kanye nokubheka izinto ezinobungozi (ezifana nokusetshenziswa kabi kotshwala nezidakamizwa, udlame emakhaya okuqala abahlukumezi, izinto eziqondene nomuntu siqu, umehluko kwezamasiko, eziphathelene nomnotho nabantu kanye nomphumela ekukhulelweni), okungaba yizinto ezinomthelela kudlame lwasekhaya ebudlelwananeni basekhaya. Abantu ababambe iqhaza kucwaningo bakhethwe ngokulandela isampuli enenhloso yokukhetha abathile abazohlangabezana nenhloso yocwaningo kanye nokuzimisela kwabo ukubamba iqhaza kucwaningo. Isampuli ibinababambi-qhaza abayisithupha abaphakathi kweminyaka engu 18 ukuya kwengu 45 ubudala, okwamanje abahlala eTshwane. I-data itholakala ngokwenza ama-interview ahlelekile kodwa angenamkhawulo kakhulu. Kusetshenziswe idizayini yocwaningo esebenzisa i-qualitative method ukuqoqa nokuthola ulwazi maqondana nezipiliyino zababambi-qhaza kudlame lwasekhaya. Kusetshenziswe inqubo ye-Hycner's explicitation ukuphawula izihloko ezine ezinkulu, ukuyizipiliyoni zababambi-qhaza kudlame lwasekhaya, izinto eziphathelene nabantu nomnotho, umehluko kwezamasiko, udlame lwasekhaya ngesikhathi sokukhulelwa. Isihloko nesihloko esikhulu, besihlukaniswe ngezihlokwana ezincane. Imiphumela yalolu cwaningo yehlukile kancane uma kuqhathaniswa neminye imibhalo ekhona egqamisa ukusetshenziswa kabi kwezidakamizwa njengenye yezinto ezinkulu eziyingozi nembangela yodlame lwasekhaya kanye nakubudlelwane babantu abasondelene kakhulu. Kulolu cwaningo, ezinye izinto eziyizingozi ezifana nokuhlukunyezwa ngesikhathi sokukhulelwa kanye nokuphathelene nabantu nomnotho kunendima enkulu kunokusetshenziswa kabi kwezidakamizwa notshwala njengezinto eziphezulu kakhulu ezinomthelela kudlame lwasekhaya. / Afrika Tshipembe ḽi vhukati ha phimo ya nṱhesa ya khakhathi dza zwa vhudzekani na dza u huvhadza vhafumakadzi kha ḽifhasi. Ṱhoḓisiso i sumbedza uri u pfesesa vhakwameaho nga khakhathi dza mitani zwi a konḓa nga maanḓa na u elwa ha zwiitisi zwa khombo zwi vhonala zwi khaedu vhukuma. Fhedziha, ndi zwa ndeme u pfesesa na u wana zwiitisi zwa khombo zwine zwa tshimbilelana na khakhathi dza miṱani u itela uri dzi kone u thivhelwa. Iyi ndi ngudo ya ṱhoḓisiso nga tshenzhemo yo livhiswaho kha u ṱhoḓisisa tshenzhemo ye vhafumakadzi vho ṱanganaho na khakhathi dza mitani vha tshenzhema na u ṱoda u wanulusa zwithu zwi vhangaho khombo iyi. (zwine zwa nga vha tshumiso ya zwikambi na zwidzidzivhadzi, khakhathi dza murahu muṱani, vhuvha ha muthu, zwiitisi zwa ikonomi ya matshilisano, phambano ya mvelele, u ḓihwala) zwine zwa nga vha zwo livhisa kha u bvelela ha khakhathi dza miṱani kha vhafunani. Vhadzheneli vho tiwa zwo ḓitika nga ndivho nauri vha tsinisa na lutamo lwa u dzhenelela lwa avho vhathu. Sambula yo vhumbwa nga zwipiḓa zwa rathi zwa vhadzheneli vha miṅwaha ya vhukati ha 18 – 45, vhane zwa zwino vha dzula kha ḽa Tshwane. Data yo kuvhanganywa nga kha mbudziso dzi sa langiho kufhindulele. Nḓila ya u tandula ‘qualitative’ yo shumiswa u kuvhanganya na u ṱhaṱhuvha zwidodombedzwa nga ha tshenzhemo dza vhadzheneli nga ha khakhathi dza miṱani. Kuitele kwa Hycner a songo ḓoweleaho kwo shumiswa u wana ṱhoho dza ndeme nṋa; dzine dza vha tshenzhemo ya vhadzheneli nga ha khakhathi dza miṱani, zwiitisi zwa ikonomi ya matshilisano; phambano ya mvelele, na dzikhakhathi dza miṱani nga tshifhinga vho ḓihwala. Ṱhoho khulwane yo vhumbwa nga ṱhoho ṱhukhu. Mawanwa a ngudo iyi a fhambana nyana na mbambedzo na tshivhumbeo tsha maṅwalo ane a vha hone ane a ombedzela tshumiso ya zwidzidzivhadzi sa tshiṅwe tsha tshivhangi tshihulwane tsha khakhathi dza miṱani kha vhushaka ha vhafunani. Kha ngudo iyi, dziṅwe khombo dzi fananho na u ḓihwala na zwiitisi zwa ikonomi ya matshilisano zwi vha zwivhangi zwihulwane u fhira tshumiso ya zwidzidzivhadzi na zwiitisi zwa khombo zwa ndeme zwine zwa vhanga khakhathi dza miṱani. / Psychology / M.A.(Psychology)

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)