South African health systems are struggling to cope with the HIV/AIDS pandemic. Home based care has become an invaluable resource that relieves overburdened and under-resourced hospitals. Home based carers provide basic nursing care and support to patients and their families, in the patient's home. Little is know about what motivates home based carers. Minimal research has been undertaken to investigate the expectations and experiences of these noble voluntary helpers. This study was conducted with a sample of home based carers at Community Outreach Centre, St Mary's, Mariannhill. Being field focused it used a qualitative research approach and participatory action research methodology. Focus group discussions were conducted with home based carers to explore their needs, motivations and expectations of Community Outreach Centre. The study enlightens us about issues related to home based care that directly affect them. Despite the painful realities of their lives, they appeared positive about serving as volunteer home based carers. / Social work / M.A. Social Science (Social Work)

South African health systems are struggling to cope with the HIV/AIDS pandemic. Home based care has become an invaluable resource that relieves overburdened and under-resourced hospitals. Home based carers provide basic nursing care and support to patients and their families, in the patient's home. Little is know about what motivates home based carers. Minimal research has been undertaken to investigate the expectations and experiences of these noble voluntary helpers. This study was conducted with a sample of home based carers at Community Outreach Centre, St Mary's, Mariannhill. Being field focused it used a qualitative research approach and participatory action research methodology. Focus group discussions were conducted with home based carers to explore their needs, motivations and expectations of Community Outreach Centre. The study enlightens us about issues related to home based care that directly affect them. Despite the painful realities of their lives, they appeared positive about serving as volunteer home based carers. / Social work / M.A. Social Science (Social Work)

Text in English Summary in English, Tshivenda and Setswana / Rastafari (this term is preferred to Rastafarianism) is known as a movement which originated in Jamaica and has since spread throughout the world. The movement has attracted much attention from the public and media worldwide because of reggae music. This study set out to investigate the lived experiences of Rastafari women of Tshwane. The purpose of the study was to describe their experiences regarding their roles, duties and responsibilities. It paid particular attention to the behavioural patterns of women within what is often regarded as a patriarchal order. The study was qualitative in nature and made use of various data gathering techniques such as life histories, focus groups, semi-structured and unstructured in-depth interviews, observations and field notes. My findings are, firstly, that Rastafari pays very scant attention to women. Secondly, in contemporary times some practices enforced by their holy books feel oppressive. Lastly, the lived experience reveal that Rastafari as a culture changes with time and women influence the movement. / Rasiṱafari tshi ḓivhea sa tshigwada tshine vhubvo hatsho ha vha ngei Jamaica zwino tsho phaḓalala na ḽifhasi ḽoṱhe. Tshigwada tsho kunga vhunzhi ha zwitshavha na nyanḓadzamafhungo ḽifhasini ḽoṱhe nga nṱhani ha muzika wa rigei. Ngudo iyi yo dzudzanyelwa u ṱoḓisisa nga ha vhutshilo ha tshigwada tsho tsikeledzwaho tsha vhafumakadzi vha Rasiṱafari vho no wanala Tshwane. Ndivho ya ngudo iyi ndi u ṱalusa tshenzhemo yavho zwi tshi ya kha mishumo na vhuḓifhinduleli havho. Yo sedzesa kha kutshilele kwa vhafumakadzi kha sisiṱeme ya matshilisano hune vhanna vha dzhiwa sa vhone vhalanguli. Ngudo yo lavhelesa nga maanḓa kha u ṱanḓavhudza vhuvha ha tshithu ho shumiswa thekhiniki dzo fhambanaho dza u kuvhanganya data u fana na ḓivhazwakale dza vhutshilo, zwigwada zwo sedzeswaho khazwo, na inthaviyu dzine mbudziso dza vha dzo thoma dza dzudzanywa na inthaviyu ine mbudziso dza vha dzi songo dzudzanywa, kuvhonele na mafhungo e a kuvhanganywa kha vhupo. Mawanwa anga ndi, zwa u thoma, Rasiṱafari i sedzesa zwiṱuku kha vhafumakadzi. Zwa vhuvhili, zwazwino maitele ane a tevhedzwa nga maṅwalo makhethwa a pfala a tshi tsikeledza. Zwa u fhedzisela, vhutshilo ha tshigwada tsho tsikeledzwaho vhu dzumbulula uri mvelele ya Rasiṱafari ine vhadzulapo vha Afrika vha shela mulenzhe khayo I khou shushedzwa nga mvelele ya mashango a vhukovhela, i ne ya kunga na u ṱanganedzwa nga vhafumakadzi. Zwenezwo, Rasiṱafari sa tshigwada tsha mvusuludzo a yo ngo ima fhethu huthihi fhedzi i khou shanduka na tshifhinga. / Rastafari e itsege jaaka mokgatlho o o tlholegileng kwa Jamaica, mme go tloga foo wa anamela mo lefatsheng lotlhe. Mokgatlho o o nnile le kgogedi e kgolo mo bathong le bobegakgang lefatshe ka bophara ka ntlha ya mmino wa reggae. Patlisiso eno e ikaeletse go sekaseka maitemogelo a a tshedilweng ke basadi ba kwa Tshwane ba Rastafari. Maikemisetso a patlisiso ke go tlhalosa maitemogelo a bona mabapi le seabe, ditiro le maikarabelo a bona. E etse tlhoko thata mekgwa ya maitsholo ya basadi mo go se gantsi se kaiwang e le thulaganyo e e bayang banna kwa godimo. Patlisiso e ne e le e e lebeletseng go tlhaloganya mabaka le megopolo (qualitative) mme e dirisitse mekgwa e e farologaneng ya go kokoanya tshedimosetso go tshwana le hisetori ya botshelo, ditlhopha tsa puisano (focus groups), dipotsolotso tse di rulaganeng fela di sa tsepama (semi-structured interviews) le dipotsolotso tse di sa rulaganang tse di tsenelelang ko botennye jwa kgang, go ela tlhoko mmogo le dintlha tse di kwadilweng mo tsamaong ya patlisiso. Diphitlhelelo tsa me ke gore, sa ntlha, Rastafari e tsaya basadi tsia go se kae fela. Sa bobedi, mo dinakong tsa ga jaana, ditiro dingwe tse di laelwang ke dibuka tsa bona tse di boitshepo di utlwala di gatelela. Sa bofelo, maitemogelo a senola gore setso sa Rastafari se mo go sona Bantsho ba nang le seabe, se tshosediwa ke setso sa bophirima se se nang le kgogedi, mme se amogelwa ke basadi. Ka jalo, Rastafari jaaka mokgatlho wa tsosoloso, ga e a tsepama, mme e fetoga le dinako. / Anthropology and Archaeology / M.A. (Anthropology)

The aim of this study was to examine the management of parent involvement in multicultural schools in the Umlazi District, Kwa-Zulu Natal. A literature study investigated existing programmes and models of parent involvement, multicultural education in South Africa, legislation pertaining to parent involvement in South Africa and the advantages of and barriers to parent involvement. In addition, the role of school management in managing parent involvement was reviewed. A qualitative investigation of parent involvement in three secondary multicultural schools in Umlazi was conducted. The opinions and experiences of thirty three participants were obtained via focus group interviews. Major findings included: all parents, irrespective of race or culture have an interest in their child's education All parents require guidance and support in parenting skills and also school managers lack understanding with regard to their role in managing parent involvement. The study concludes with recommendations to improve the management of parent involvement in multicultural schools. / Educational Studies / M.Ed.(Education Management)

Abstract in English, Zulu and Sothern Sotho / South African banks need to attract and retain customers in a highly competitive environment. Within this environment, the service quality of banks has been noted as an ongoing pressing issue. With all major banks embracing the technological revolution and offering similar financial services, the service quality offered through frontline employees has become a means to attain a competitive advantage. While a substantial body of research demonstrates the importance of service quality and identifies its dimensions, there is a lack of research specifically focusing on the antecedents for frontline employee service quality. This study set out to investigate the extent to which internal service quality, service climate and frontline employee satisfaction contribute to frontline employee service quality in a South African retail bank. With the aid of a structured questionnaire, a cross-sectional internet-based survey research design was applied to collect information from frontline employees pertaining to four constructs. From the full population of 8 720 frontline employees, 581 completed responses were received during the main study, and empirically tested with the aid of descriptive statistics, confirmatory factor analysis, correlation analysis and multivariate regression analysis. The findings culminate in a multivariate regression model indicating that service climate is not a significant predictor of frontline employee service quality, whereas frontline employee satisfaction and internal service quality are, with internal service quality being the larger predictor. Drawing from these findings, ten recommendations are made to improve frontline employee service quality in a retail bank. / Amabhange aseNingizimu Afrika adinga ukuheha futhi agcine amakhasimende endaweni enokuncintisana okukhulu. Ngaphakathi kwalesi simo, insebenzo yekhwalithi yamabhange ibhekwe njengengqinamba eqhubekayo. Ngawo wonke amabhange amakhulu amukela inguquko kwezobuchwepheshe futhi ahlinzeka ngezinsizakalo ezifanayo zezezimali, insebenzo yekhwalithi enikezwa ngabasebenzi abaphambili iba yindlela yokuthola inzuzo yokuncintisana. Ngenkathi ucwaningo oluningi lukhombisa ukubaluleka kwensebenzo yekhwalithi futhi lukhomba ubukhulu balo, kukhona ukungabi bikho kocwaningo okugxile kakhulu ezichasisweni zensebenzo yekhwalithi yomsebenzi ophambili. Lolu cwaningo luhlose ukuphenya ukuthi izinga lensebenzo yekhwalithi yangaphakathi, insebenzo yesimo sezulu kanye nokwaneliseka kwabasebenzi abaphambili kunikela kangakanani ensebenzweni yekhwalithi yomsebenzi ebhange lokuthengisa eNingizimu Afrika. Ngosizo lwemibuzo ehleliwe, kusetshenziswe ukwakheka kocwaningo olususelwa ku-inthanethi lokuqoqa imininingwane evela kubasebenzi abaphambili maqondana nokwakhiwa okune. Kusuka enanini eligcwele labantu abayizi-8 720 labasebenzi abaphambili, izimpendulo ezigcwalisiwe ezingama-581 zamukelwa phakathi kocwaningo oluyinhloko, futhi zahlolwa ngamandla ngosizo lwezibalo ezichazayo, ukuhlaziywa kwezinto eziqinisekisayo, ukuhlaziywa kokuhlobana kanye nokuhlaziywa kokuphindaphinda okuningi. Okutholakele kugcina kube yisifanekiso sokuhlehliswa sokuphindaphinda esikhombisa ukuthi insebenzo yesimo sezulu akusona isibikezelo esibalulekile sensebenzo yekhwalithi yomsebenzi ophambili, kanti ukwaneliseka komsebenzi ophambili kanye nensebenzo yekhwalithi yangaphakathi, ngensebenzo yekhwalithi yangaphakathi eyisibikezelo esikhulu. Ngokususelwa kokutholakele, kwenziwa izincomo eziyishumi zokuthuthukisa insebenzo yekhwalithi yomsebenzi ophambili ebhange lokuthengisa. / Dibanka tsa Aforikaborwa di tlhoka go ngoka le go tswelela go tshola badirisi mo tikologong e e tletseng kgaisano. Mo tikologong eno, boleng jwa tirelo ya dibanka bo lemogilwe jaaka ntlha e e tswelelang go tshwenya. Jaaka fa dibanka tsotlhe tse dikgolo di amogetse tiriso ya thekenoloji mme di tlamela ka ditirelo tsa ditšhelete tse di tshwanang, boleng jwa tirelo jo bo tlamelwang ka badiri ba ba kwa pele ke tsela ya go iponela molemo wa kgaisano. Le fa dipatlisiso tse dintsi di bontsha botlhokwa jwa boleng jwa tirelo mme di supa bogolo jwa jona, ga go na dipatlisiso tse di totang batlapele ba boleng jwa tirelo ya badiri ba ba kwa pele. Thutopatlisiso eno e ne e ikaeletse go batlisisa gore boleng jwa tirelo ya ka fa gare, tikologo ya tirelo le kgotsofalo ya badiri ba ba dirang kwa pele bo tshwaela go le kana kang mo boleng jwa tirelo ya badiri ba ba dirang kwa pele mo bankeng ya badirisi ya Aforikaborwa. Ka thuso ya lenaanepotsolotso le le rulaganeng, go dirisitswe patlisiso e e ralalang dikarolo ya mo inthaneteng go kokoanya tshedimosetso go tswa mo badiring ba ba dirang kwa pele malebana le dintlha tse nne. Go tswa mo sampoleng ya badiri ba ba dirang kwa pele ba le 8 720, go amogetswe ditsibogo tse di tladitsweng di le 581 ka nako ya thutopatlisiso e kgolo, mme di ne tsa lekelediwa ka maitemogelo ka thuso ya dipalopalo tse di tlhalosang, tokololo ya tlhomamiso, tokololo ya tsamaelano le tokololo e e lebelelang dipoelo tse di farologaneng. Diphitlhelelo di ile setlhoeng fa sekao se se lebelelang dipoelo tse di farologaneng se supa gore seemo sa tirelo se ka se ke sa dirisiwa go bonela pele boleng jwa tirelo ya badiri ba ba dirang kwa pele, mme go ka dirisiwa kgotsofalo ya badiri ba ba dirang kwa pele le boleng jwa tirelo ya ka fa gare, le gore boleng jwa tirelo ya ka fa gare bo ka dirisiwa thata. Go tswa mo diphitlhelelong tseno, go dirwa dikatlenegiso di le lesome go tokafatsa boleng jwa tirelo ya badiri ba ba dirang kwa pele mo bankeng ya badirisi / Business Management / M. Com. (Business Management)

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)

Summaries in English, Afrikaans and Southern Sotho / The aim of this study was to assess the suitability of International Financial Reporting Standards (IFRS) adoption in Ethiopia. To this effect, the study focused on examining the key factors that would influence IFRS adoption in the context of Ethiopia, namely economic growth, economic openness, capital market development, level of accounting education as well as legal systems and government policies. The study used a mixed-method approach, which involved a survey and content analysis. While the survey was the primary research approach in this study, the secondary data analysis was used to obtain additional evidence to corroborate the information gathered through the survey. Descriptive statistics was used to analyse and interpret the data. The study results show that the aforementioned factors examined were not conducive to adopting IFRS, and thus IFRS was not regarded as suitable in Ethiopia at the time of this study. The study also revealed an absence of a single set of accounting standards in Ethiopia. / Die doel van hierdie studie was om die geskiktheid van Internasionale Finansiële Verslagdoeningstandaarde-aanneming (IFRS-aanneming) in Ethiopië te assesseer. Die studie het derhalwe daarop gefokus om die sleutelfaktore te ondersoek wat die IFRS-aanneming in die konteks van Ethiopië sal beïnvloed, naamlik ekonomiese groei, ekonomiese oopheid, kapitaalmarkontwikkeling, vlak van rekeningkundeopvoeding, asook regstelsels en regeringsbeleide. Die studie het ’n gemengdemetodebenadering gebruik, wat ’n ondersoek en inhoudsontleding ingesluit het. Hoewel die ondersoek die primêre navorsingsbenadering in hierdie studie was, is die sekondêre ontleding gebruik om bykomende bewyse te bekom om die inligting wat deur middel van die ondersoek ingesamel is, te bevestig. Beskrywende statistiek is gebruik om die data te ontleed en te interpreteer. Die resultate van die studie dui daarop dat die bogenoemde faktore wat ondersoek is, nie bevorderlik is om die IFRS aan te neem nie en derhalwe is die IFRS as nie geskik vir Ethiopië ten tye van hierdie studie beskou nie. Die studie het ook ’n afwesigheid van ’n enkele stel rekeningkundige standaarde in Ethiopië aan die lig gebring. / Maikaelelo a thutopatlisiso eno e ne e le go sekaseka go tshwanelega ga go amogelwa ga Seemo sa Tlhagiso ya Dipegelo Tsa Ditšhelete sa Boditšhabatšhaba (IFRS) kwa Ethiopia. Go fitlhelela seno, thutopatlisiso e totile go tlhatlhoba dintlha tsa botlhokwa tse di tlaa susumetsang go amogelwa ga IFRS mo bokaong jwa Ethiopia, e leng kgolo ya ikonomi, go bulega ga ikonomi, tlhabololo ya mmaraka wa matlotlo, seelo sa thuto ya palotlotlo gammogo le dithulaganyo tsa semolao le dipholisi tsa puso. Thutopatlisiso e dirisitse molebo wa mekgwa e e tswakaneng, o o akareditseng tshekatsheko ya diteng. Le fa tshekatsheko e ne e le molebo wa ntlha wa patlisiso mo thutopatlisisong eno, go dirisitswe tshekatsheko ya bobedi ya data go bona bosupi jwa tlaleletso go tshegetsa tshedimosetso e e kokoantsweng ka tshekatsheko. Go dirisitswe dipalopalo tse di tlhalosang go sekaseka le go ranola data. Dipoelo tsa thutopatlisiso di bontsha gore dintlha tse di tlhagisitsweng fa pele tse di tlhatlhobilweng di ne di sa siamela go amogela IFRS mme ka jalo IFRS ga e a tsewa e tshwanelegile go ka dirisiwa kwa Ethiopia ka nako ya thutopatlisiso eno. Gape thutopatlisiso e senotse gore ga go na le fa e le peelo e le nngwe ya palotlotlo kwa Ethiopia. / Financial Accounting / M. Phil. (Accounting Sciences)

Text in English with abstracts in English, Sepedi and Venda / Access to firewood and other affordable energy sources is essential to the livelihoods of rural households in developing countries. Studies have been conducted to understand the reasons behind an extensive reliance on firewood in rural areas, especially in developing countries, despite improved electrification rates and a number of government policies introduced to encourage rural households to switch from traditional to modern fuels. This study aimed at assessing and thus understand the factors influencing the use of firewood by households in Ga - Malahlela village in Limpopo Province. Limited research has been conducted on firewood use, subsequent to improved electrification in rural areas in South Africa, hence it was to shed light on this little-explored subject on which the study was carried out. The assessment was based on household demographics and household energy use patterns, with a structured questionnaire being utilised to arrive at a detailed understanding of the factors that drive firewood use. It was established that firewood was still used to a significant degree, to satisfy household energy needs such as cooking, water heating and space heating. This was mainly due to the socioeconomic status of households. Socio-economic factors such as income, education level, household size and preference were found to be the factors exerting the greatest influence on the use of firewood among households in the study area. Psychological variables and the geographical location of the study area were also shown to promote the use of firewood. The study further revealed that, as indicated in the reviewed literature, households in the study area fuel stack and do not ascend the energy ladder. The reviewed literature further indicated that not all factors have equivalent significance in determining the behaviour and pattern of household energy use. This indicates that energy sources such as firewood are not completely discarded but are instead used in conjunction with modern energy sources such as electricity. In conclusion, this study established that despite the availability of electricity, as a result of poverty and the lack of free basic services such as free basic electricity, reliance on firewood in rural areas will continue. / Go hwetša dikgong le methopo ye mengwe ya dibešwa tšeo di rekegago go bohlokwa go mekgwa ya malapa a dinagamagaeng go hwetša dilo tše bohlokwa tša bophelo dinageng tšeo di hlabologago. Dithutelo di phethagaditšwe go kwešiša mabaka ao a thekgago kholofelo go dikgong mafelong a dinagamagaeng a dinaga tšeo di hlabologago le ge go na le ditekanyo tše di kaonafaditšwego tša tlhagišo ya mohlagase le palo ya melaotshepetšo ya mmušo yeo e tsebišitšwego go tutuetša malapa a dinagamagaeng go fetoga go tloga go dibešwa tša sekgale go iša go tša sebjale. Thutelo ye e ikemišeditše go lekola ka gona go kwešiša mabaka ao a huetšago malapa a Motsaneng wa Ga-Malahlela ka Profenseng ya Limpopo go diriša ya dikgong. Dinyakišišo tše lekantšwego di phethagaditšwe ka ga tirišo ya dikgong ka morago ga tlhagišo ya mohlagase yeo e kaonafaditšwego mafelong a dinagamagaeng ka Afrika Borwa, gomme e be e swanetše go fa tshedimošo ka ga hlogotaba yeo e hlohlomišitšwego gannyane gore thutelo ye e phethagatšwe. Tekolo ye e theilwe go dipalopalo ka ga malapa setšhabeng le mekgwa ya malapa ya go dirišwa dibešwa, ka go diriša lenaneopotšišo leo le beakantšwego gore go fihlelelwe kwešišo ye e hlalošago ka botlalo mabaka ao a hlohleletšago tirišo ya dikgong. Go lemogilwe gore dikgong di sa dirišwa ka bontši bjo bo bonagalago go kgotsofatša dinyakwa tša malapa tša enetši tše bjalo ka go apea, go ruthetša meetse le go ruthetša lefelo. Se se be se swanela gagolo ka lebaka la boemo bja ka moo ekonomi e amago tšwelopele ya malapa. Mabaka a ka moo ekonomi e amago tšwelopele ya setšhaba a go swana le ditseno, boemo bja thuto, bogolo bja lelapa le tšeo di ratwago go hweditšwe go ba mabaka ao a hlohleletšago khuetšo ye kgolokgolo go tirišo ya dikgong gare ga malapa thutelong ye. Dielemente tšeo di ka fetolwago le lefelo tikologong ye e itšeng tša thutelo le tšona di bontšhitšwe go godiša tirišo ya dikgong. Thutelo ye gape e utollotše gore, bjalo k age go šupilwe dingwalong tšeo di lekotšwego, malapa a lefelong la thutelo a latela mekgwa ya dibešwa tša mehutahuta gomme ga a latele manamelo a enetši. Dingwalo tšeo di lekotšwego di laeditše go ya pele gore ga se mabaka ka moka ao a nago le bohlokwa bjo bo lekanago go šupeng boitshwaro le mokgwa tša tirišo ya enetši ka malapeng. Se se šupa gore methopo ya enetši ye bjalo ka dikgong ga se ya tlogelwa ka gohlegohle eupša e dirišwa mmogo le methopo ya sebjale ya enetši ye bjalo ka mohlagase. Go ruma, thutelo ye e utollotše gore le ge go na le mohlagase, ka lebaka la bohloki le tlhaelo ya ditirelo tša motheo tša mahala tše bjalo ka mohlagase wa motheo wa mahala, kholofelo go dikgong dinagamagaeng e tlo tšwela pele. / U swikelela khuni na zwiṅwe zwiko zwa fulufulu zwine zwa swikelelea ndi zwa ndeme kha u tsireledza zwo teaho zwa vhutshilo kha miṱa ya vhupo ha mahayani kha mashango o no khou bvelelaho. Ngudo dzo farwa u itela u pfesesa zwiitisi zwa u ḓitika zwihulwane nga khuni kha vhupo ha mahayani kha mashango ane a khou ḓi bvelela zwi si na ndavha na u khwiniswa ha u dzheniswa ha muḓagasi na tshivhalo tsha mbekanyamaitele dza muvhuso dzo ḓivhadzwaho u ṱuṱuwedza miṱa ya vhupo ha mahayani u bva kha u shumisa zwivhaswa zwa kale u ya kha zwa ano maḓuvha. Ngudo iyi yo livhiswa kha u asesa na u pfesesa zwiṱaluli zwine zwa ṱuṱuwedza u shumiswa ha khuni nga miṱa ya Muvhunduni wa Ga-Malahlela Vunduni ḽa Limpopo. Ṱhoḓisiso dzi si nngana dzo itwa nga ha u shumiswa ha khuni hu tshi tevhela u dzheniswa ha muḓagasi vhuponi ha mahayani Afurika Tshipembe, ho vha u bvisela khagala nga ha zwiṱuku zwo wanululwaho kha thero heyi ye ngudo ya i bveledzisa. U linga ho vha ho ḓisendeka nga ngudamirafho ya miṱa na kushumisele kwa fulufulu miṱani, hu na mbudzisombekanywa dzo dzudzanywaho dzo shumiswaho u swikelela kha u pfesesa nga vhuḓalo zwiṱaluli zwine zwa ta u shumiswa ha khuni. Ho dzhielwa nṱha uri khuni dzi kha ḓi shumiswa nga maanḓa u ḓisa ṱhoḓea dza fulufulu miṱani u fana na u bika, u vhilisa maḓi na u dudedza vhudzulo. Hezwi zwo tea nga maanḓa kha vhuimo ha matshilisano a zwa ikonomi miṱani: zwiṱaluli zwa ikonomi ya matshilisano zwi ngaho sa mbuelo, vhuimo ha pfunzo, vhuhulu ha muṱa na zwo no takalelwa ho wanwa uri ndi zwiṱaluli zwine zwa shumisa ṱhuṱhuwedzo khulwane ya u shumiswa ha khuni vhukati ha miṱa ya vhupo ha ngudo. Variabuḽu dza saikhoḽodzhikhaḽa na vhupo ha ḓivhashango zwa vhupo ha ngudo zwo sumbedziswa u ṱuṱuwedza u shumiswa ha khuni. Ngudo yo isa phanḓa na u wanulusa uri, sa zwo sumbedziswaho kha maṅwalwa o sedzuluswaho, miṱa kha vhupo ha ngudo i kuvhanganya fulufulu ngeno hu sina u gonya ha tshanduko ya kushumisele kwa fulufulu. Maṅwalwa o sedzuluswaho o sumbedzisa a tshi i sa phanḓa uri a si zwiṱaluli zwoṱhe zwine zwa vha na ndeme i linganaho kha u ta vhuḓifari na kushumisele kwa fulufulu miṱani. Hezwi zwi sumbedza uri zwiko zwa fulufulu zwi ngaho sa khuni a zwo ngo laṱelwa kule tshoṱhe fhedzi zwi shumiswa zwo ṱanganyiswa na zwiko zwa fulufulu zwa ano maḓuvha zwi ngaho sa muḓagasi. Ri tshi pendela, ngudo iyi i ta uri na musi muḓagasi u hone, nga nṱhani ha vhushayi na ṱhahelelo ya tshumelo dza muḓagasi wa mahala wa mutheo u fana na muḓagasi wa mahala wa mutheo, u ḓitika nga khuni vhuponi ha mahayani hu ḓo ḓi bvela phanḓa. / Department of Environmental Science / M.A. (Environmental Science)