Abstract in English, Afrikaans and Zulu / The aim of the study was to develop a critical posthumanist and democratic theory that may be applied in the teaching and learning of Life Sciences in South Africa in order to achieve an expanded form of democracy that would not discriminate between human and nonhuman. Though both critical posthumanist and democratic theories have been used in pedagogical studies separately, this study focused on the development of a merged and broader theory that has elements of both of the theories. The term nonhuman, as used here, does not specifically refer to non-person individuals only. Rather, it also refers to people who are regarded by the dominant humans as nonhumans – inferiors and subalterns. The latter group of people include the poor, women, children, people of colour and the disabled. Owing to this binarisation characteristic of the Life Sciences as a subject – which it adopts from the nature of science, its curriculum, and pedagogical approaches – the impression is given that as the master of the universe, the human has unlimited power over all other entities. These other nonhuman entities are then regarded as resources for the use of humans. Yet, it is this attitude which has caused humans to abuse nonhumans to the extent that the earth is facing the catastrophe of the Anthropocene. The adoption of a critical education approach characterised by the development of a critical posthumanist and democratic theory that may be applied in the teaching and learning of Life Sciences is essential in dealing with the issue of the Anthropocene that is threatening the earth currently. This study thus seeks to adopt a critical education approach through the introduction of democracy into the teaching and learning of Life Sciences, specifically so that humans would get to a position where they would consider nonhumans as entities with which they co-exist, and entities with equal agency within the environment. The recognition of the need for democracy would allow the humans to treat the nonhumans (such as the environment and ‘subalterns’) with respect, as their compatriots; and by doing that, the harrowing issues leading to the catastrophe of the Anthropocene could be either avoided or averted. / Die doel van die studie was om ’n kritiese posthumanistiese en demokratiese teorie te ontwikkel wat op die onderrig en leer van Lewenswetenskappe in Suid-Afrika toegepas kan word om ’n uitgebreide vorm van demokrasie daar te stel wat nie tussen menslik en niemenslik sal diskrimineer nie. Hoewel kritiese posthumanistiese sowel as demokratiese teorieë apart in pedagogiese studies gebruik word, het hierdie studie op die ontwikkeling van ’n saamgesmelte en breër teorie wat elemente van beide teorieë bevat, gefokus. Die term niemenslik soos wat dit hier gebruik word, verwys nie spesifiek net na niepersoon-individue nie. Dit verwys eerder ook na mense wat deur die dominante mense as niemense – minderes en ondergeskiktes – beskou word. Die laasgenoemde groep mense sluit die armes, vroue, kinders, mense van kleur en gestremde mense in. Vanweë hierdie binêre eienskap van die Lewenswetenskappe as ’n vak – wat dit as gevolg van die aard van wetenskap, sy kurrikulum en pedagogiese benaderings aanvaar het – word die indruk geskep dat die mens as heerser van die heelal onbeperkte mag oor al die ander entiteite het. Hierdie ander niemenslike entiteite word dan as hulpbronne vir gebruik deur mense gesien. Dit is egter hierdie houding wat veroorsaak het dat mense niemense misbruik, in so ’n mate dat die aarde die katastrofe van die Antroposeen in die gesig staar. Die aanneem van ’n kritiese onderrigbenadering wat gekenmerk word deur die ontwikkeling van ’n kritiese posthumanistiese en demokratiese teorie wat by die onderrig en leer van Lewenswetenskappe gebruik kan word, is noodsaaklik om die kwessie van die Antroposeen wat die aarde tans bedreig, te hanteer. Hierdie studie wil dus ’n kritiese onderrigbenadering volg deur middel van die bekendstelling van demokrasie by die onderrig en leer van Lewenswetenskappe, in die besonder sodat mense in ’n posisie sal wees waar hulle niemense as entiteite saam met wie hulle ’n bestaan moet voer, en entiteite met gelyke verteenwoordiging in die omgewing, sal beskou. Om die behoefte aan demokrasie te erken, sal die mense toelaat om die niemense (soos die omgewing en “ondergeskiktes”) as hulle landgenote met respek te behandel; en deur dit te doen, kan die pynlike kwessies wat tot die katastrofe van die Antroposeen sal lei, moontlik vermy of afgeweer word. / Inhloso yalolu cwaningo kwakungukusungula umbono obucayi owenziwa ngemuva kokuphila komuntu nentando yeningi engasetshenziswa ekufundisweni nasekufundeni kwesayensi yezempilo eNingizimu Afrika ukuze kuzuzwe uhlobo olwandisiwe lwentando yeningi olungeke lubandlulule phakathi kwabantu kanye nokungebona abantu. Yize zombili izinkolelo ezibucayi ezenziwa ngemuva kokuphila komuntu nezentando yeningi zisetshenzisiwe ezifundweni zokufundisa ngokwehlukana, lolu cwaningo lugxile ekuthuthukiseni kombono ohlanganisiwe futhi obanzi onezici zombili zale mibono. Igama elithi okungebona abantu njengoba lisetshenziswa lapha, alibhekiseli ngqo kubantu abangebona abantu kuphela. Esikhundleni salokho, libhekise nakubantu ababhekwa ngabantu abaphezulu njengabantu abangebona abantu – abaphansi nabasezingeni eliphansi. Iqembu lokugcina labantu lifaka phakathi abampofu, abesifazane, izingane, abantu bebala nabakhubazekile. Ngenxa yalesi sici sokuhlukaniswa kwesayensi yezempilo njengesifundo – emukela emvelweni yesayensi, ikharikhulamu yayo, kanye nezindlela zokufundisa - kunikezwa umbono wokuthi njengomphathi wendawo yonke, umuntu unamandla angenamkhawulo kuzo zonke ezinye izinhlangano. Lezi ezinye izinto ezingezona abantu zithathwa njengezinsiza ukusetshenziswa abantu. Kodwa-ke, yilesi simo sengqondo esidale ukuthi abantu bahlukumeze abantu abangebona abantu kuze kufike lapho umhlaba ubhekene nenhlekelele yokwakhiwa nokuthuthukiswa komhlaba. Ukwamukelwa kwendlela ebucayi yezemfundo ebonakala ngokuthuthukiswa kombono obucayi owenziwa ngemuva kokuphila komuntu kanye nentando yeningi engasetshenziswa ekufundisweni nasekufundeni kwesayenzi yezempilo kubalulekile ekubhekaneni nodaba lokwakhiwa nokuthuthukiswa komhlaba olusongela umhlaba njengamanje. Lolu cwaningo-ke lufuna ukwamukela indlela yezemfundo ebucayi ngokwethulwa kwentando yeningi ekufundisweni nasekufundeni kwesayensi yezempilo, ikakhulukazi ukuze abantu bafike esikhundeni lapho bezobheka khona abantu abangebona abantu njengezinhlangano abaphila nazo, nezinhlangano ezinokumela ngokulinganayo ngaphakathi kwemvelo. Ukwamukelwa kwesidingo sentando yeningi kuzovumela abantu ukuthi baphathe abantu abangebona abantu (njengemvelo kanye nabasezingeni eliphansi) ngenhlonipho, njengabantu bakubo; futhi ngokwenza lokho, izingqinamba ezihlasimulisayo eziholela enhlekeleleni yokwakhiwa nokuthuthukiswa komhlaba zingagwenywa noma zivinjelwe. / Educational Foundations / Ph. D. (Philosophy of Education)

The study explored the extent of women’s economic empowerment for sustainable livelihoods through the Fast Track Land Reform Programme (FTLRP) in Zimbabwe, focusing on three wards in the Makoni district. The study addressed the paucity of information on the usefulness of land redistribution on women’s improved food security and disposable income. Using a qualitative case study, the researcher purposefully selected thirty female land beneficiaries to participate in focus group discussions and five land officers from government departments to be interviewed as key informants. Findings reveal that the FTLRP generally meant that men accessed more land than women. Women’s livelihood initiatives were hampered by their failure to access sufficient support from the government and external partners. Despite the government signing various charters purported to support women’s empowerment, there is still a lot to be done to achieve it. / Lolu cwaningo lwaluhlola izinga lwamandla okuthuthukiswa komnotho kwabesifazane ukuze kube nokuphila okusimeme ngokusebenzisa Uhlelo Lokusheshiswa Kokuguqulwa Komhlaba eZimbabwe, lugxile ezigcemeni ezintathu eMkhandlwini waseMakoni. Lolu cwaningo lwethula ukuntuleka kolwazi ngokubaluleka kokubuyiswa komhlaba kabusha okumayelana nokuvikelwa kokuthuthukiswa nokuphepha kokudla kwabesifazane nokuthola imali engenayo. Ukusebenzisa ucwaningo lwesigameko olubhekene nobungako bento, umcwaningi wakhetha ngenhloso abazuzi noma abahlomuli besifazane bomhlaba abangamashumi amathathu ukuba babambe iqhaza ezigxoxweni zeqembu ezigxile kokuthize kanye nenhlolokhono nezikhulu zomhlaba ezinhlanu ezivela eminyangweni kahulumeni njengabantu ababalulekile. Kuye kwatholakala ukuthi Uhlelo Lokusheshiswa Kokuguqulwa Komhlaba luchaza ukuthi abesilisa yibona abahlomula kakhulu ukudlula abesifazane. Izindlela zokuphila zabesifazane zavinjelwa ukwehluleka kwabo ekutholeni uxhaso olwanele oluvela kuhulumeni kanye nabambisane nabo abangaphandle. Ngaphandle kokuba uhulumeni asayinde incwadi ewumqulu enikezelana ngelungelo noma amandla okubhekiswe ekusekeleni kokuxhaswa kokuthukiswa kwabesifazane, kuningi okusamelwe kwenziwe ukufezekisa lombono. / Esi sifundo saqwalasela ubungakanani bokuxhotyiswa kwabafazi ngamandla ezoqoqosho abawanikwa ngenkqubo ekuthiwa yiFast Track Land Reform Programme (FTLRP) eZimbabwe, kugxininiswa kwiiwadi ezintathu ezikwisithili saseMakoni. Esi sifundo salungisa ukunqaba kolwazi olumalunga nokuba luncedo konikezelo lomhlaba malunga nokuphuculwa kokuqinisekiswa kokutya nemivuzo yabafazi. Ngokusebenzisa isifundo esigxila kumgangatho ngokuthatha imizekelo yeemeko ezithile, umphandi wakhetha ngononophelo abafazi abangamashumi abathathu nababenikwe umhlaba, wabasebenzisa kwiingxoxo zamaqela, waqhuba udliwano ndlebe namagosa eSebe lezemihlaba. Okwafunyaniswayo kwadiza ukuba ngokweFTLRP amadoda afumana umhlaba omninzi ngaphezu kwabafazi. Intlalo nempilo yabafazi iqhwaleliswa kukungafumani kwabo inkxaso eyaneleyo kurhulumente nakumaqabane karhulumente angaphandle. Nangona urhulumente etyikitya izivumelwano ezininzi ezithi uxhobisa abafazi, kusekuninzi ekufuneka kwenziwe ukuze iphumelele loo njongo. / Development Studies / M.A. (Development Studies)

Abstracts in English, Xhosa and Afrikaans. / Using an interdisciplinary and multidisciplinary approach, this study investigates the eco-theological contributions of three main interlocutors from East and Southern Africa, namely Samson Gitau, Kapya Kaoma and Jesse Mugambi, all of whom are African theologians. The three theologians seek to address ecological degradation from an African ecological perspective, by drawing on African Indigenous Knowledge Systems and African Christianity and Religiosity. The contributions of the three theologians in their respective chapters enable the study to identify the systems and practices that are under-researched and not utilised even though they are ecologically sensitive systems. Owing to a number of factors, African Indigenous Wisdom Knowledge Systems have not been adequately explored. African Indigenous Wisdom is a body of knowledge systems with ecological overtones. From a theological and African religiosity perspective, Gitau, Kaoma and Mugambi highlight the need for natural theology to be adopted by the Church as an institution. Gitau stresses the importance of relations based on the African concept of God, humanity and creation. The study addresses the gap in the existing knowledge by drawing on the main interlocutors to investigate the ecological crisis and by adopting an interdisciplinary and multidisciplinary approach. According to this approach, as applied by Gitau, Kaoma and Mugambi, the indigene’s systems are not adequately explored and churches in Africa are ecologically insensitive. African churches ought to embrace Indigenous Wisdom Knowledge Systems and form an African eco-theology. The study has brought to the fore the ecological overtones of African religious belief systems and African Christianity that, together, provide the basis for Christian ecological ethics inside and outside the faith community. Gitau, Kaoma and Mugambi condemn the Church as an institution and other voices for not taking a leading role in addressing contemporary ecological issues. / Olu phando lusebenzisa iindidi ngeendidi zophando, esi sifundo siphanda ngegalelo labangeneleli abathathu – uGitau, uKaoma kwakunye noMugambi – kwela candelo lengqiqo-buThixo eligqale kulwalamano oluphakathi kwenkolo nendalo. Bobathathu ke aba baziingcali zengqiqo-buThixo zase-Afrika. Ezi ngcali zontathu zijongene nokuthotywa kwesidima sendalo, kwakunye nokonakaliswa kwayo, besebenzisa ukuqonda kwase-Afrika, betsala kwizimvo zeeNkqubo Zolwazi Lwemveli Lwama-Afrika, ubuKhristu ngokwama-Afrika kwakunye nenkolo. Igalelo lengcali nganye, ngokwezahluko abathe bazibhala, libangela olu phando luzibone izithuba ezikhokhelela kwiinkqubo nezithethe ezingaphandisiswanga, nezingasetyenziswayo, nangona zona ziyihlonipha indalo. Ngenxa yeemeko ngeemeko, ulwazi lwesintu alunikwanga ngqalelo ngokwaneleyo. Xa kujongwa intlalo ngokwesintu, kuyacaca ukuba ulwazi lwesintu lulwazi olucwangcisekileyo, olukwaquke nolondolozo lwendalo. Xa sisondela kulo mba wolondolozo lwendalo ngokwengqiqo-buThixo, uGitau, uKaoma kwakunye noMugambi bagxininisa ukubaluleka kwecandelo lengqiqo-buThixo elijongene nokutyhileka kukaThixo endalweni, kwakunye nokwamkelwa kweli candelo emabandleni onke, kwiimvaba zonke, nakwinkolo yesintu. UGitau ugxininisa ukubaluleka kobudlelwane obusekwe kwindlela uThixo abonwa ngayo ngama-Afrika, kuluntu nakwindalo. Olu phando luzama ukuvala isikhewu esikulwazi olukhoyo ngokufumana ukuqonda kwaba bangeneleli bathathu, ngenjongo yokujongana nolondolozo lwendalo olusebenzisa iindidi ngendidi zokuphanda. Le nkqubo yophando phakathi kwamacandelo ngamacandelo isetyenziswa nguGitau, uKaoma kunye noMugambi ibonakalise inyani yokuba iinkqubo zesintu azihlolisiswanga ngokwaneleyo kwaye iinkonzo zaseAfrika aziyiniki ngqalelo indalo, kwaye kufuneka zamkele ulwazi lwesintu ukuze kwakheke icandelo lengqiqo-buThixo elingqale kulo mba wolondolozo lwendalo ngokwase-Afrika. Olu phando luveze into yokuba inkolo yesintu kunye neenkonzo zase-Afrika zilufanele ulondolozo lwendalo, kwaye imigaqo yokuziphatha yamaKhristu malunga nolu londolozo ezinkonzweni nasekuhlaleni, lusekwe phezu kwazo. UGitau, uKaoma kwakunye noMugambi bayalikhalimela ibandla lamaKhristu, kunye nezinye izimvo ezichazwayo kolu phando, ngokungathathi nxaxheba ikhokelayo ekulungisweni kwemiba yangoku yolondolozo lwendalo. / Volgens 'n interdissiplinêre en multidissiplinêre benadering ondersoek hierdie studie die ekoteologiese bydraes van drie Afrika-teoloë uit Oos- en Suider-Afrika, naamlik Samson Gitau, Kapya Kaoma en Jesse Mugambi. Hierdie drie teoloë beskou die kwessie van ekologiese agteruitgang uit 'n Afrika- ekologiese perspektief en put uit inheemse Afrika- kennisstelsels en die Afrika-Christendom en religiositeit. ʼn Ondersoek na die bydraes van elke teoloog, elkeen s’n in ʼn afsonderlike hoofstuk, bring stelsels en praktyke aan die lig wat nog nie genoegsaam nagevors is nie, en nie gebruik word nie, alhoewel dit ekologies sensitiewe stelsels en praktyke is. As gevolg van verskeie faktore is inheemse Afrika- wysheid-en-kennisstelsels nog nie voldoende ondersoek nie. Inheemse Afrika-wysheid-en- kennisstelsels is kennisstelsels met 'n ekologiese ondertoon. Uit 'n teologiese perspektief dring Gitau, Kaoma en Mugambi daarop aan dat die Kerk as 'n instelling die ekologiese teologie volgens Afrika-religiositeit aanvaar. Gitau beklemtoon die belangrikheid van verhoudings wat op die Afrika-konsep van God, menslikheid en skepping gebaseer is. Hierdie studie vul 'n leemte in die bestaande kennis aan deur uit die primêre gespreksgenote se kennis te put om die ekologiese krisis deur ʼn interdissiplinêre en multidissiplinêre benadering aan te pak. Volgens hierdie benadering, wat deur Gitau, Kaoma en Mugambi volg word, is inheemse kennisstelsels nog nie na behore ondersoek is nie, is kerke in Afrika ekologies onsensitief, en moet hulle inheemse wysheid-en-kennisstelsels omhels om 'n Afrika-ekoteologie te ontwikkel. In die studie tree die ekologiese toonaard van die Afrika- gelowe en die Afrika-Christendom na vore, wat saam die grondslag vir ʼn Christelike ekologiese etiek binne en buite die geloofsgemeenskap vorm. Gitau, Kaoma en Mugambi veroordeel die Kerk as 'n instelling en ander stemme omdat hulle nie 'n leidende rol in die aanpak van hedendaagse ekologiese kwessies speel nie. / Philosophy, Practical and Systematic Theology / M.Th (Systematic Theology)

Abstract in English, Zulu and Sepedi / The purpose of this study was to determine the impact of capital structure on the profitability of the Land and Agricultural Development Bank of South Africa (Land Bank). Both theoretical and empirical literature were reviewed in order to guide the empirical investigation of this study. In particular, the theories of financial intermediation, credit creation and fractional reserve formed the basis of this study. The capital structure theories that were examined included the pecking order theory, trade-off theory and Modigliani-Miller leverage irrelevance theory. In the literature, it was observed that profitable companies prefer using internal funds over debt or equity. To test the stated hypothesis that there is no relationship between capital structure and bank profitability, a quantitative research design with a case study approach was used, with the Land Bank as the unit of analysis. Using time series data for the period 1982 to 2015, multiple regression using the ordinary least squares method was applied to test the specified models. Preliminary data analysis was performed using trend analysis, descriptive statistics and Pearson bivariate correlation analysis. The study demonstrated that the relationship between capital structure and bank profitability was positive and statistically significant at a 95% confidence level when using only equity. However, inclusion of debt in the capital structure showed that capital structure, proxied by the debt-to-equity ratio, resulted in a negative relationship between capital structure and bank profitability, albeit statistically insignificant. It was concluded that the Land Bank requires an injection of equity to improve its performance. Alternative low-cost sources of funding to debt should be considered. The results of the study have policy implications for the Land Bank, regulators and potential investors. / Injongo yalolu cwaningo kwabe kuwukucubungula nokuthola umthelela wesimozimali sebhizinisi ekungeneni kwenzuzo eBhange Lokuthuthukiswa Komhlaba Nezolimo laseNingizimu Afrika (iBhange Lomhlaba). Kokubili, imibhalo yethiyori kanye nemibhalo esuselwe emaqinisweni abonakalayo naphathekayo, yabuyekezwa ukuze ihole futhi ilawule uphenyo olugxile emaqinisweni abonakalayo naphathekayo oluqondene nalolu cwaningo. Amathiyori ayisisekelo salolu cwaningo, ikakhulukazi, kwaba yi-financial intermediation, credit creation kanye ne-fractional reserve. Lawo mathiyori esimozimali sebhizinisi acutshungulwa abandakanya i-pecking order theory, trade-off theory kanye ne-Modigliani-Miller leverage irrelevance theory. Emibhalweni eyacutshungulwa, kwabonakala ukuthi izinkampani ezinenzuzo zincamela ukusebenzisa izimali zangaphakathi kunokusebenzisa isikweletu noma izabelokulingana (equity). Ngenhloso yokuhlola ihayiphothesisi ethuliwe yokuthi abukho ubudlelwano phakathi kwesimozimali sebhizinisi kanye nokungena kwenzuzo ebhange, kwasetshenziswa idizayini yocwaningo olukhwantithethivu ehambisana nendlela yokusebenzisa ucwaningo lwesigameko egxile ekuhlaziyweni kweBhange Lomhlaba. Ngokusebenzisa i-time series data yesikhathi esisukela kowe-1982 kuyofinyelela kowezi-2015, kwalandelwa i-multiple regression ngokusebenzisa i-ordinary least squares method ukuhlola amamodeli achaziwe. Uhlaziyo lwedatha olwandulelayo lwenziwa ngokusebenzisa uhlaziyo lwezimonkambiso (trend analysis), izibalomanani ezichazayo (descriptive statistics) kanye ne-Pearson bivariate correlation analysis. Ucwaningo lwabonisa ukuthi bukhona ubudlelwano obuphawulekayo phakathi kwesimozimali sebhizinisi kanye nokungena kwenzuzo ebhange futhi idatha yabonisa ukuthembakala okusezingeni elingama-95% uma kusetshenziswa izabelokulingana kuphela. Kodwa-ke ukufakwa kwesikweletu kwisimozimali sebhizinisi kwabonisa ukuthi isimozimali sebhizinisi, ngokusekelwa yizinga-silinganiso phakathi kwesikweletu nezabelokulinganisa, kwaholela ekutheni bungabi khona ubudlelwano obuphawulekayo phakathi kwesimozimali sebhizinisi kanye nokungena kwenzuzo ebhange, nakuba idatha mayelana nalokhu yabonisa ukungathembakali okuthile. Kwafinyelelwa esiphethweni sokuthi iBhange Lomhlaba lidinga ukuthi kufakwe izabelokulingana ngenhloso yokwenza ngcono ukusebenza kwalo. Kumele kwenziwe imizamo yokuthola eminye imithombo yezimali ehlukile futhi engambi eqolo. Imiphumela yocwaningo inemithelela ethile ephathelene nezinqubomgomo eqondene neBhange Lomhlaba, abalawuli kanye nalabo okungenzeka babe nesifiso sokutshala izimali. / Morero wa thutelo ye e be e le go laetša khuetšo ya matlotlo a kgwebo go bokgoni bja go hwetša dipoelo bja Panka ya Tlhabollo ya Naga le tša Temo ya Afrika Borwa (Land Bank). Dingwalo tša ditlhalošo tša diteori le tšeo dithutelo tša peleng di di hweditšeng di sekasekilwe go fa tlhahlo go dipoelo tša dinyakišišo tšeo di dirilwego peleng tša thutelo ye. Gabotsebotse, diteori tša mokgwa wa dipanka wa go tšea tšhelete ye e bolokilwego tša e adimiša, mokgwa wa dipanka wa go hlola dikadimo ka bontši le tsheketšo ya palophatlo ya tšhelete di bopile motheo wa thutelo ye. Diteori tša matlotlo a kgwebo tšeo di lekotšwego di akareditše teori ya mokgwa wa go kgetha methopo ya kadimo ya ditšhelete, teori ya go lekanyetša ditheko le ditefelokholego le teori ya Modigliani-Miller ya go re mokgwa wa go diriša tšhelete ye e adimilwego go bona dipoelo ga o ame boleng bja khamphani. Ka go dingwalo, go lemogilwe gore dikhamphani tše di ka hwetšago dipoelo di kgetha go diriša matlole a ka gare go ena le dikoloto goba bokaalo bjo bo šalago ka morago ga go ntšha dikoloto Go leka kakanyo ye e filwego ya gore ga go na tswalano gare ga matlotlo a kgwebo le bokgoni bja panka bja go hwetša dipoelo, tlhako ya nyakišišo ya go hwetša dikarabo go batho ka bontši ka mokgwatebelelo wa nyakišišo ye e dirilwego ka ga tiragalo e dirišitšwe, ka Land Bank bjalo ka yuniti ya tshekatsheko. Ka go diriša datha go ya ka tatelano ye e itšeng ya nako ya paka ya 1982 go iša go 2015, tlhahlobo ya tswalano gare ga mabaka a mabedi goba go feta ka go diriša mokgwa wa go fokotša palo ya disekwere e dirišitšwe go leka mehlala ye e šupilwego. Tshekatsheko ya datha ya mathomo e phethagaditšwe ka go diriša tshekatsheko ya taolelopele ya seo se tla diregago ka ditšhelete, mokgwa wa go sekaseka dipalopalo le tshekatsheko ya Pearson ya dipalo tše pedi go bona tswalano ya tšona. Thutelo e laeditše gore tswalano gare ga matlotlo a kgwebo le bokgoni bja panka go hwetša dipoelo go bile le ditlamorago tše botse le dipoelo tše di ka bago nnete ka kemo ya kgonthišo ya 95% ge go dirišwa fela bokaalo bjo bo šalago ka morago ga go ntšha dikoloto. Le ge go le bjalo, kakaretšo ya sekoloto ka go matlotlo a kgwebo go bontšhitše gore matlotlo a kgwebo, ao a laeditšwego ka tekanyo ya palomoka ya dikoloto go bokaalo bjo bo šalago ka morago ga go ntšha dikoloto, e hlotše tswalano ye e sa letelwago gare ga matlotlo a kgwebo le bokgoni bja panka go hwetša dipoelo, le ge e ka ba dipoelo tše di ka bago nnete. Go phethilwe ka go re Land Bank e nyaka koketšo ya bokaalo bjo bo šalago ka morago ga go ntšha dikoloto go kaonafatša tiro ye e swanetšwego go dirwa. Methopo ye mengwe ya tswala ya fase go dikoloto e swanetšwe go lebelelwa. Dipoelo tša thutelo di na le ditlamorago tša Molaotshepetšo wa Land Bank, balaodi le babeeletši ba ka moso. / Finance, Risk Management and Banking / M. Com. (Finance)