The purpose of this study was to describe the perceptions of nurse educators in Limpopo Province regarding their empowerment. The researcher conducted a quantitative descriptive-correlative research design to describe the perceptions of nurse educators in Limpopo Province regarding their empowerment. Laschinger's Integrated Model of Nurse/Patient Empowerment deduced from Kanter's Theory of Structural Power in organisations and Spreitzer's Psychological Empowerment Theory guided the construction of the data collection instrument. Data collection was carried out using a self-designed structured questionnaire. The population comprised all nurse educators in Nursing Education Institutions in Limpopo Province. The Ethics Committee of the Department of Health in Limpopo Province granted permission to conduct the research in the Limpopo Province. Non-probability convenience sampling was applied to obtain the participant sample for the study. The study shed light on important aspects of nurse educators' perception of their empowerment. The findings demonstrated that nurse educators perceived the concept of empowerment differently. The most incorrect perception of empowerment was that empowerment entailed paternalism rather than democratic (n=73; f=43;58.9%) and that it involved alienation rather than being inclusive, also at 58.9%. The total average scores were of concern to the researcher. The results of respondents' experience of structural empowerment varied as only 0.9%(f=1) did not indicate whether they agreed or disagreed that structural empowerment existed at the NEIs. 40.4% (f=44) indicated/agreed to have experienced psychological empowerment while 57.8% (f=63) have not experienced psychological empowerment. The findings related to association amongst the constructs indicated that gender was not associated with structural empowerment as well as psychological empowerment (p-value less than 0.05). There was no association between the highest qualification and structural empowerment (50.5% (f=55). However, 57% (f=63) agreed that there was an association between the highest qualification and psychological empowerment of respondents. The respondents disagreed that years of teaching experience (50.5% (f=55) was associated with structural empowerment, while 48.6% (f=53) believed it existed. The respondents indicated that no association existed between the campus they were placed at and structural empowerment (50.9% (f=55) while 57.8% (f=62) agreed that the campus placement was associated with structural empowerment as well as being associated with psychological empowerment at 56.5% (f=61). The discipline in which the nurse educators were teaching was not associated with either their structural empowerment (p=843 more than p=0.05) or their psychological empowerment at p=0.955 more than p=0.005). The respondents agreed that the discipline they taught was associated with their psychological empowerment at 55.9% (f=57); however, no statistically significant association existed at p-value 0.665 more than p-value 0.005. As the results indicated, the concept of empowerment yielded various perceptions of nurse educators. The results demonstrated the necessity to develop empowerment programmes for nurse educators at the NEIs. / Maikemišetso a dinyakišiso tše e be e le go hlalosa maikutlo a bafahluši ba baoki mo Profentshing ya Limpopo mabapi le ka fao ba boning matlafatšo ya bona. Go šomišitšwe motheo was hlaloso-kamano go hwetša maikutlo a mafahluši ba baoki. Dinyakišišo di be di ithekgilwe ka kgopolo-kgolo ya Laschinger ya matlafatšo ya balwetši, a e tsere go tšwa kgopolong-kgolo ya Kanter ya matlafatšo mo mešomong le matlafatšo ya megopolo ya go ngwalwa ke Spreitzer. Dikgopolo-kgolo tše di šomišitšwe go aga/dira gore monyakišiši a kgone go hwetša maikutlo a mafahloši ba baoki mo kholetšheng ya baoki. Dinyakišišo tše di itheilwe godimo ga mafahloši ba baoki ka moka mo kholetšheng ya baoki ya profense ya Limpopo. Komiti ya maitshwaro a mabotse mo Lefapheng la Maphelo e file monyakišiši tumelelo ya go dira porotšeke ye. Porotšeke ye e laiditše seemo sa matlafatšo ya mafahluši ba baoki mo porofentsheng ya Limpopo. Dipoelo tša dinyakišišo tše di bontšhitše gore mafahluši ba baoki ma na le maikutlo a a fapaneng mabapi le matlafatšo ya bona. Seo se sa kgotsofatšeng ke gore bafahlušhi ba baoki ba (n=73; f=43;58.9%) ga ba laetša maikutlo a a nyakegang ka gore ba bontšhitše gore matlafatšo mo kholetšeng ya baoki ke kgateleo go na le gore ke temokerasi. Mafahluši ba 58.9% ba rile matlafatšo ke go bea motho thoko bakeng sa go dumela polelo ya maikutlo a lokologilego. Taba ye ke yona e tshwentsego monyakisisi. Dipoelo di bontšhitse gore palo ya bafahlušhi ba baoki e lego 0.9% (f=1) ga se e dumele goba go gana gore go na le matlafatšo mo ba šomago. Mafahluši ba 40.4% (f=44) ba bontshitše gore ba bone gore go na le matlafatšo ba mogopolo mola ba 57.8% (f=63) ba bontšhitše gore gab a ikwa ba matlafaditšwe mogopolong. Dipoelo di bontšha gape gore ga go na kamano magareng ga bong le matlafatšo ya mo mošomong. Gape, ga gona matlafatšo magareng ga go rutega le matlafatšo mo mošomong (50.5% (f=55). Ka go le lengwe, mafahluši ba baoki ba 57% (f=63) ba dumetše gore gona le kamano magareng ga go rutega le mafatšo ya mogopolo. Palo ba bona e lego (50.5% (f=55) e bontšhitše gore gona kamano ya matlafatšo le maitemogelo mola ba (48.6% (f=53) bas a kwane le kgopolo ya gore gona le kamano / Health Studies / D. Litt. et Phil. (Health Studies)

Bibliography: leaves 97-104 / In this dissertation I examine the public's use of two community libraries in the Moretele local municipality. My research focused on who uses the libraries, for what purpose the libraries are being used, and patrons’ perceptions of the libraries. Data was collected using three methods namely interviews, observations in the form of seating sweeps and written patron surveys. The data collected show that the libraries play an important role in the information and social needs of the communities. They are highly valued for the resources they provide such as study space, books and photocopiers. The libraries are also greatly utilised by local communities, especially UNISA students, and function as public and third places. As public spaces they offer the community a space to meet, work together and discuss issues that are of importance to the community. As third places, the libraries offer ideal places for people, especially the youth, to play and socialise. I conclude that the libraries are irreplaceable spaces for the community and, therefore, not easily replicated elsewhere. / Kule-dissertation, ngihlola ukusetshenziswa ngumphakathi kwamalayibrari amabili omphakathi kuMasipala wendawo yaseMoretele. Ucwaningo lwami lugxila ekuthengi ngobani abasebenzisa amalayibrari, nokuthi bawasebenzisela ziphi izinhloso lamalayibrari, kanye nemibono yabantu abasebenzisa lamalayibrari. Ulwazi luqokelelwe ngezindlela ezintathu, okuyilezi, ama-interview, ukuqapha okwenzekayo ngendlela yokubheka ukuthi abantu bayisebenzisa kanjani indawo kanye nokwenza ama-survey abhaliwe kubasebenzisi belayibrari. Ulwazi oluqokelelwe lukhombise ukuthi amalayibrari adlala indima ebalulekile ngolwazi, kanye nezidingo zabantu emphakathini. Athathwa njengomthombo obaluleke kakhulu ngoba asiza ngendawo yokutadisha, izincwadi kanye nokwenza ama-photocopy. Amalayibrari abuye asetshenziswe yimiphakathi yendawo, ikakhulukazi izitshudeni zase-Unisa, kanti futhi abuye abe yindawo lapho lapho umphakathi ohlangana khona kanye nokuba yindawo yesithathu kwabanye abantu. Njengendawo yokuhlangana kwabantu, ahlinzeka ngendawo yemihlangano yomphakathi, ukusebenzisana kanye nokuxoxa ngezinto ezibalulekile emphakathini. Indawo yesithathu, amalayibrari asiza ngendawo enhle kubantu, ikakhulukazi intsha, ukudlala kanye nokuzihlanganyela nje khona ukubonana nokuxoxa. Ngiphetha ngokuthi amalayibrari yindawo isikhundla sawo engeke yathathwa ngokunye emphakathini, ngakho-ke, akuwona izinto indawo yawo engathathwa ngokunye noma ukwenziwa kwenye indawo. / Mo thutopatlisisong eno, ke sekaseka tiriso ya dilaeborari tse pedi tsa baagi ba setšhaba mo Lekgotlatoropong la Selegae la Moretele. Patlisiso ya me e ne e totile gore ke bomang ba ba dirisang dilaeborari, gore dilaeborari di dirisediwa mabaka afe, le megopolo ya badirisi malebana le dilaeborari. Go kokoantswe data go dirisiwa mekgwa e le meraro, e leng dipotsolotso, kelotlhoko ka go ela tlhoko go nna ga badirisi le ditshekatsheko tse di kwadilweng tsa badirisi. Data e e kokoantsweng e bontshitse gore dilaeborari di na le seabe sa botlhokwa malebana le ditlhokwa tsa tshedimosetso le loago tsa baagi. Di tsewa di le mosola tota ka ntlha ya ditlamelo tse di di tlamelang ka tsona di tshwana le sebaka sa go ithuta, dibuka le metšhini e e dirang dikhopi. Dilaeborari di dirisiwa thata ke baagi ba selegae, bogolo segolo baithuti ba Unisa, mme di dira jaaka mafelo a botlhe le a boraro. Jaaka mafelo a botlhe, di tlamela baagi ka sebaka sa go kopana, go dira mmogo le go buisana ka dintlha tse di botlhokwa mo baaging. Jaaka mafelo a boraro, dilaeborari di tlamela ka mafelo a a maleba gore batho, bogolo segolo bašwa, ba tshameke le go golagana. Ke konosetsa ka gore dilaeborari ke mafelo a a ka se emelweng ke sepe a baagi mme, ka jalo, ga go kgonege go dira ape a a tshwanang nao gope gape. / Anthropology and Archaeology / M.A. (Anthropology)

Abstract in English, Tswana and Xitsonga / Education officers based at science centres and museums play a significant role in teaching the visiting learners science. However, little is known about their teaching practices at these centres. The purpose of this study was to investigate the teaching practices of education officers when teaching science in a science centre environment. The focus of this study was on the education officers’ knowledge and instructional strategies used in teaching science at a science centre in Pretoria, Gauteng province. A qualitative case study approach was used. Data was collected from the three participating education officers using semi-structured interviews and observations. Data was analysed separately from each case using education officers’ knowledge framework guidance. The findings from this study indicate that although education officers have shown an adequate content knowledge in teaching science at the science centre their teaching method was teacher-centred and non-interactive and show-and-tell strategies were more common amongst the education officers. The study also revealed that education officers did not use their resources/exhibits effectively in teaching science. It is recommended in this study that intensive training of education officers is required before they can interact with the visiting learners. / Baokamedi ba thuto ba kwa mafelong a maranyane le dimusiamo ba tshameka karolo e e botlhokwa mo go ruteng barutwana ba ba etileng dithuto tsa maranyane. Mme goitsiwe go le gonnye ka mekgwa e ba e dirisang kwa mafelong a. Morero wa thuto e ne e le go tlhatlhoba mekgwa ya baokamedi ba thuto fa ba ruta dithuto tsa maranyane mo tikologong ya lefelo la maranyane. Ntlhakgolo ya thuto e e ne e lebile kitso le mekgwa e e dirisiwang mo go ruteng maranyane mo lefelong la maranyane kwa Pretoria, porofensing ya Gauteng. Mokgwa wa boleng ba kgetsi thuta o dirisitswe. Tshedimosetso e tserwe mo baokameding ba thuto ba bararo ba ba neng ba tsere karolo ka mokgwa wa dipotsolotso tsa seka-kago le tebelelo. Tshedimosetso e tlhatlhobilwe kgetsi le kgetsi go dirisiwa kgakololo ya lenaneo la kitso ya baokamedi ba thuto. Dipitlhelelo tsa thuto e di supa gore le ga baokamedi ba thuto ba bontsha kitso e e lekaneng mo go ruteng maranyane kwa lefelong la dithuto tsa maranyane mekgwa ya bone ya go ruta e ne e lebagane bone gape e sena kamano mo go dimo ga moo mekgwa ya go buwa le go bontsha e ne e le tlwaelo gareng ga baokamedi ba thuto. Thuto e bontshitse gape gore baokamedi ba thuto ba ne ba sa dirisi didiriswa ka natlafalo mo go ruteng maranyane. Kgakololo go tswa mo thutong eno ke gore baokamedi ba thuto ba tlhoka katiso e e utlwalang pele ba ka kopana le baithuti ba ba etang. / Vadyondzisi lava kumekaka eka ndhawu ya science na museum va tlanga xiphemu xa nkoka swinene eku dyondziseni ka vadyondzi lava va endzelaka ndhawu leyi. Hambi swiri tano, i swi ntsongo leswi tivekaka hi madyondziselo ya science eka ndhawu leyi. Xikongomelo nkulu xa dyondzo leyi akuri ku lavisisa tindlela ta madyondziselo ya vadyondzisi loko va dyondzisa tidyondzo ta science endhawini leyi ya tidyondzo science. Dyondzo leyi ayi kongomisiwile eka vutivi na tindlela leti vadyondzisi va letelaka ha kona vadyondzi edhawini leyi ya science ePitori, eka Xifundzha nkulu xa Gauteng. Maendlelo ya qualitative case study ya tirhisiwile eka vulavisisi lebyi. Vuxokoxoko byi hlengeletiwile ku sukela eka vadyodzisi vanharhu va science hi ndlela ya mbulavurisano na vulangutisisi bya vukheta swinene. Vuxokoxoko lebyi byi hleriwile hi ku hambana hambana hi kuya hi vutivi bya vadyondzisi lava vanharhu. Hambi leswi vadyondzisi lava va nga kombisa vutivi byo ringanela no twisisa tidyondzo ta science eka ndhawu leyi, swi kumekile leswaku madyodziselo ya vona aya pfumeleli vadyondzi ku va teka xiphemu eku tirhiseni ka swikombiso na switirhisiwa swo pfuneta ku twisisa tidyondyo ta science. Vadyondzisi a va tirhisa ndlela yo vulavula no komba switithisiwa na swikombiso swo pfuneta tidyondzo leti ehandle ko pfumelela vana ku tirhisa swilo leswi swa science. Ku yisa emahlweni, swi kumekile leswaku vadyondzisi a va tirhisi switirhisiwa kumbe swikombiso swo va pfuneta eka dyondzo ya science hi ku hetiseka. Hi ku landzelela dyondzo leyi, ku tsundzuxiwa leswaku vadyondzisi va kuma dyondzo yo enta no enela ku suka eka va vutivi byo antswa va nga si nyikiwa mpfumelelo wo dyondzisa vana tidyondzo ta science. / Science and Technology Education / M. Ed. (Specialisation in Natural Science Education)

Text in English, with summaries and keywords in English, Sesotho and Afrikaans / This study is an enquiry into how The educator’s new clothes by Mark Rautenbach is an example of site-specific art. The aim is to demonstrate how boundaries in TENC become blurred between site-specific performance, other art forms, and every-day activities. The key concepts explored are: Rautenbach’s approach to the concept of site, the connections that develop between his performance and each site that he travels to; his use of the art gallery and viewer participation. Through literature study relevant theory is explored, and several arguments are applied in a selective manner to my analysis of TENC. Various International and South African site-specific artworks are discussed as an indication of how site-specificity can be applied in alternative ways. In October 2017 I installed GREENER?, a site-specific exhibition in the UNISA Art gallery. The works on the show underline the theoretical findings and highlight the flexible application of theory relating to site-specificity. / Dinyakišišo tše ke phatišišo mabapi le seo se dirago bokgabo bja The educator’s new clothes (TENC) ka Mark Rautenbach go ba mohlala wa bokgabo bja lefelong le itšego. Maikemišetšo ke go laetša ka fao ka go TENC mellwane magareng ga mošomo wa ka lefelong le mehuta ye mengwe ya bokgabo le mediro ya ka mehla di thomago go se sa bonagala gabotse. Mareo ao a šomišwago ke: mokgwa wa Rautenbach go kgopolo ya lefelo, dikgokagano tše di hlamegago magareng ga phethagatšo ya ya gagwe ya mošomo le lefelo le lengwe le le lengwe leo a yago go lona, tšhomišo ya gagwe ya kalari ya tša bokgabo le go kgatha tema ga babogedi. Ka go diriša dingwalwa teori ya maleba e a utollwa, gomme dintlha tše mmalwa di a dirišwa ka mokgwa wa go kgetha go tshekatsheko ya ka ya TENC. Mešomo ya bokgabo ya ka lefelong le itšego ya mehutahuta e a ahlaahlwa bjalo ka kutollo ya ka fao bokgabo bja ka mafelong bo ka dirišwago ka ditsela tše dingwe. Ka Oktoboro 2017 ke hlomile GREENER?, e lego pontšho ya bokgabo ya ka lefelong le itšego, ka Kalaring ya Bokgabo ya ka Unisa. Mešomo ye e bontšhitšwego e laeditše dikutollo tša teori le go laetša tirišo ye e fetogago ya teori mabapi le mešomo ya bokgabo ya ka lefelong le itšego. / Hierdie studie behels ʼn ondersoek na wat van The educator’s new clothes (TENC) deur Mark Rautenbach plekspesifieke kuns maak. Die oogmerk is om aan te toon hoe die grense tussen plekspesifieke uitvoering, ander kunsvorme en daaglikse bedrywighede vervaag. Die kernkonsepte wat verken word, is Rautenbach se beskouing van die konsep van plek, die verband tussen sy uitvoering en elke plek waarheen hy reis, sy aanwending van ʼn kunsgalery, en kykerdeelname. Die tersaaklike teorie word aan die hand van ʼn literatuurstudie verken, en ʼn aantal argumente word op selektiewe wyse op my ontleding van TENC toegepas. Verskeie internasionale en Suid-Afrikaanse plekspesifieke kunswerke word bespreek as ʼn verkenning van hoe plekspesifisiteit op ander maniere toegepas word. Ek het in Oktober 2017 ʼn plekspesifieke uitstalling met die titel GREENER? in die Unisa Kunsgalery gehou. Die werke wat uitgestal is, onderstreep die teoretiese bevindings en vestig die aandag op die buigsame toepassing van die teorie in verband met plekspesifisiteit. / Art History, Visual Arts and Musicology / M.V.A.

Text in English with abstracts and keywords in English, Sepedi, isiXhosa and isiZulu / Protected areas in South Africa are often surrounded by impoverished communities. Biodiversity must be conserved while improving community wellbeing. An increased understanding of key influences on pro-conservation attitudes and behaviour is essential for the future of successful conservation and the creation of realistic solutions for poor communities. Knowledge gaps exist regarding intangible benefits and losses, as well as the relationship between benefits, losses and pro-conservation attitudes and behaviour. Furthermore, there are less qualitative studies in this field than quantitative, nor are there many that include the perspective of park staff. This research followed a novel comparative multiple-method qualitative approach, using contrasting case studies and borrowing from grounded theory. Three nature reserves were selected, each involving two constituencies – (i) the local community and (ii) protected area staff. Individual interviews, focus group interviews, mapping, and adapted nominal grouping technique were used to collect data. The data were first analysed question-by-question for each case study, followed by cross-case analysis which resulted in meta-themes for each research objective. In each case study, benefits and losses were ranked to indicate their level of importance. Key tangible benefits were employment, access to natural resources and support for schools. Intangible benefits drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would improve future positivity if more of each could be provided. Key losses were lack of/limited access to the reserve as visitors, insufficient employment, fear of wild animals and lack of involvement/interaction. Findings indicate that communities have a range of responsibilities towards the reserve (some of which are self-imposed), and a strong sense of custodianship. Exclusion from responsibility led to negative attitudes. Good relationships resulted in fewer poaching incidents, although locals are hesitant to report subsistence poaching. Areas of non-alignment between the perceptions of both constituencies highlight areas for rectification, such as parks acknowledging the losses perceived by communities; knowing which benefits are most important to communities; and highlighting benefits not mentioned by communities. The meta-themes were used to construct a data-derived ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, which indicates how relationship is shaped by benefits, losses, detractors and facilitators; and includes solutions to increase positive attitudes. To drive practical application of the theory, recommendations for park managers and local communities are provided. Finally, this study was integrated with existing literature to develop the ‘People-Parks Win-Win Framework’ – a comprehensive representation of the influences on people-park relationships – which has not been done before. The study makes methodological, theoretical and practical contributions. Its findings can facilitate people-park win-wins, aiding both biodiversity conservation and community wellbeing. / Mafelo ao a šireleditšwego ka Afrika Borwa gantši a dikaneditšwe ke ditšhaba tšeo di hlokago. Diphedi tšeo di fapafapanego di swanetše go babalelwa mola ka go le lengwe re kaonafatša go phela gabotse ga ditšhaba. Kwešišo ye e oketšegilego ya dilo tše bohlokwa tše di huetšago maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro e bohlokwa go bokamoso bja pabalelo ye e atlegilego le go hloma ditharollo tše di kwagalago go ditšhaba tše di hlokago. Tlhokego ya tsebo e gona mabapi le dikholego le ditahlegelo tšeo di sa bonagalego, gammogo le kamano magareng ga dikholego, ditahlegelo le maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro. Godimo ga fao, go na le dinyakišišo tše mmalwa ka ga boleng ka mo lefapheng le go fetwa ke dinyakišišo ka ga bontši, ebile ga go na le tše ntši tšeo di akaretšago maikutlo a bašomi ba ka dirapeng tša diphoofolo. Dinyakišišo tše di latetše mokgwa wa papetšo wa mekgwa ye mentši ya dinyakišišo ka ga boleng, ka go šomiša dinyakišišo tša seemo tšeo di thulanago le go adima go teori yeo e tlogago e theilwe ka mabaka. Mafelo a pabalelo ya diphedi a mararo a kgethilwe, le lengwe le le lengwe le akaretša bakgathatema ba babedi ka go lona – (i) setšhaba sa kgauswi le (ii) bašomi ba lefelo leo le šireleditšwego. Batho ka o tee ka o tee ba ile ba botšišwa dipotšišo, dihlopha tše di nepišitšwego le tšona di ile tša botšišwa dipotšišo, go hlaola, le mokgwa wo o fetošitšwego wa go hlopha ka maina di šomišitšwe go kgoboketša tshedimošo. Tshedimošo e thomile ka go sekasekwa go ya ka potšišo ye e botšišitšwego go dinyakišišo tša seemo, gwa latela tshekatsheko ya dinyakišišo tše di fapafapanego yeo e feleleditšego ka merero ye megolo go maikemišetšo a mangwe le a mangwe a dinyakišišo. Ka go dinyakišišo tše dingwe le tše dingwe tša seemo, dikholego le ditahlegelo di ile tša bewa ka maemo go laetša maemo a bohlokwa bja tšona. Dikholego tše bohlokwa tšeo di bonagalago di ile tša dirišwa, gwa ba le phihlelelo go methopo ya tlhago le thekgo ya dikolo. Dikholego tšeo di sa bonagalego di ile tša ba le šedi ye nnyane, eupša tša ba le dikhuetšo tše bohlokwa, tša go swana le go etela serapeng sa diphoofolo, thuto ya tikologo, go phatlalatša tshedimošo, le go kgatha tema. Dikholego tše di tšweletše gape bjalo ka dikokwane tšeo di tlago kaonafatša maikutlo a makaone a ka moso ge e le gore tše ntši tša tšona di tla abja. Ditahlegelo tše bohlokwa e bakilwe ke tlhokego ya phihlelelo/phihlelelo ye nnyane ya go tsena ka dirapeng tša diphoofolo ka baeti, tlhokego ya mešomo, go tšhaba diphoofolo tša lešoka le tlhokego ya go kgatha tema/tirišano. Dikutollo di laetša gore ditšhaba di na le maikarabelo a mehutahuta go dirapa tša diphoofolo (a mangwe maikarabelo ke a go ithaopa ga setšhaba), le maikutlo ao a tiilego a go di hlokomela. Go se akaretše ditšhaba go maikarabelo a go feleleditše ka maikutlo ao a sego a loka. Dikamano tše botse di feleleditše ka ditiragalo tše mmalwa tša go bolaya diphoofolo ke bao ba nyakago manaka a tšona, le ge e le gore badudi ba dikadika go bega go bolaya diphoofolo ke bao ba inyakelago nama ya tšona. Makala a go se sepelelane magareng ga maikutlo a bakgathatema ka bobedi a laetša fao go swanatšego go phošollwa gona, go swana le ge dirapa tša diphoofolo di dumela ditahlegelo tšeo di bonwago ke ditšhaba; di tseba gore ke dikholego dife tše di lego bohlokwa kudu go ditšhaba; le go laetša dikholego tše di sego tša bolelwa ke ditšhaba. Mereo ye megolo e ile ya šomišwa go hlama ‘Teori ya dikhuetšo ye e tšwago tshedimošong ka ga Maikutlo le Maitshwaro ao a Thekgago Pabalelo ya diphedi’, yeo e laetšago ka fao kamano e bopšago ke dikholego, ditahlegelo, disenyi le basepediši; ebile e akaretšago ditharollo tša go oketša maikutlo a makaone. Go tšwetša pele tirišo ye e phathagatšwago ya teori ye, balaodi ba dirapa tša diphoofolo le ditšhaba ba ile ba fiwa ditšhišinyo. Mafelelong, dinyakišišo tše di ile tša tsenywa ka gare ga dingwalwa tšeo di lego gona ka nepo ya go hlama ‘Melawanatheo ya Dirapa tša Diphoofolo tša go Thekgwa ke Batho tšeo di Holago Bohle’ – e lego kemedi ye e akaretšago bohle ka ga dikhuetšo tša dikamano tša dirapa tša diphoofolo tša go thekgwa ke batho – e lego seo se sego sa ka sa dirwa mo nakong ye e fetilego. Dinyakišišo tše tsenya letsogo ka ga mekgwa, teori le tirišo. Dikutollo tša tšona di ka nolofatša kholego ya bohle go dirapa tša diphoofolo tša go thekgwa ke batho, tša thuša bobedi pabalelo ya diphedi tšeo di fapafapanego le go phela gabotse ga setšhaba. / Imimandla ekhuselekileyo eMzantsi Afrika ikholisa ukungqongwa yimiphakathi ehluphekileyo. Indalo esingqongileyo kufuneka ilondolozwe lo gama kuphuculwa intlalontle yoluntu. Kubaluleke kakhulu ukwanda kokuqonda imiba enefuthe kwiindlela zokucinga nokuziphatha malunga nolondolozo lwendalo ukuze kubekho impumelelo ekulondolozeni indalo, kudaleke nezisombululo ezisebenzayo kwimiphakathi ehluphekileyo. Kukho izikhewu kulwazi olumalunga noncedo nelahleko, kwanolwalamano phakathi koncedo, ilahleko neendlela zokucinga nokuziphatha. Ngaphaya koko, zimbalwa izifundo ezingqiyame kakhulu kwingxoxo nengcaciso kunezifundo ezingqiyame kumanani, kwaye zimbalwa eziqwalasela izimvo zabasebenzi bamaziko ekugcinwa kuwo indalo. Olu phando lunesimbo esitsha esiqhutywa ngokuthelekisa iindlela zophando eziliqela, kusetyenziswa izifundo ezisekelwe kumava neengcingane/iithiyori ezaziwayo. Kukhethwe amaziko endalo amathathu apho kubandakanywe amacandelo amabini kwiziko ngalinye – (i) uluntu lwendawo kunye (ii) nabaqeshwa bommandla okhuselweyo. Ulwazi okanye idatha luqokelelwe ngezi ndlela zilandelayo: Kwaqhutywa udliwano ndlebe nabantu bengabanye, bengamaqela ekugxininiswe kuwo, kwalandeliswa ngokuthelekisa okuqikelelweyo nokwenzekileyo kunye nokudibanisa amaqela ukuze axukushe imiba ekuphandwa ngayo. Iinkcukacha zolwazi eziqokelelweyo zahlalutywa ngokuthi kuqwalaselwe iimpendulo zombuzo ngamnye kule yemizekelo yamava omntu ngamnye, kwalandeliswa ngokuthelekisa iimeko namava abantu ngabantu, nto leyo eyaveza imixholo ebanzi kwinjongo nganye yesifundo sophando. Kwisifundo samava ngasinye kwalandelelaniswa uncedo nelahleko ngokokubaluleka kwazo. Izinto eziluncedo ezaqwalaselwayo yaba yimpangelo, ukufikelela kwimithombo yendalo nenkxaso yezikolo. Uncedo olungabambekiyo zange luqwalaselwe ngokungamandla kodwa lunefuthe eliphambili njengokutyelela amaziko endalo, ukufundiswa ngokusingqongileyo, ukusasazwa kolwazi nokuthatha inxaxheba. Ezi ndidi zoncedo zaphinda zavela njengamanqanaba aya kuphucula ukuzijonga ngethemba izinto xa kunokwenziwa ukuba zibe khona. Ilahleko yaba kukunqongophala kwendlela yokufikelela kwiziko njengeendwendwe, ukunqaba kwamathuba empangelo, ukoyika izilo zasendle nokungabikho kwamathuba okuthatha inxaxheba. Okufunyanisiweyo kudiza ukuba uluntu lunoxanduva oluziindidi ezahlukeneyo kwiziko (olunye uxanduva bazinike ngokwabo), kwaye luzibona lungabagcini bendawo. Ukunganikwa uxanduva kwakhokelela ekucingeni gwenxa. Intsebenziswano yakhokelela ekuncipheni kweziganeko zokuzingela ngokungekho mthethweni, nangona abahlali bendawo bemathidala ukuxela abantu abazingelela ukuzondla. Iindawo zokuhlabana kwezimvo zamacala omabini zidulisa amanqanaba afanele ukulungiswa, njengokuba amaziko endalo ayiqonde imeko ebonwa njengelahleko luluntu lwendawo; aqonde nokuba zeziphi izinto ezibalulekileyo nezibonwa njengoncedo luluntu; acacise nezinto eziluncedo ezingabalulwanga luluntu lwendawo. Imixholo ebanzi (meta-themes) yasetyenziselwa ukuqweba ‘Ingcingane Yefuthe Elenzeka Kwiimbono Nokuziphatha’ (‘Theory of Influences on Pro-conservation Attitudes and Behaviour’), nebonakalisa ukuba izinto eziluncedo, ilahleko, iziphazamiso nabaququzeleli zilubumba njani ulwalamano. Kwakhona, le ngcingane iquka izisombululo zokwandisa iingcinga ezintle. Kunikwe iingcebiso kubaphathi beziko lendalo nakuluntu lwendawo ukuze kuphuhliswe iindlela ezibonakalayo zokusebenzisa le ngcingane. Okokugqibela, esi sifundo sixutywe noncwadi oselukho ngenjongo yokuphuhlisa ‘Isakhelo Sempumelelo Yentsebenziswano Kuluntu Namaziko Endalo’ (‘People-Parks Win-Win Framework’) – lo ngumbhalo oveza ifuthe lentsebenziswano yoluntu namaziko endalo – nto leyo ingazange ibekho ngaphambili. Esi sifundo sifaka igxalaba ngobuchule, ngengcingane nangomsebenzi ophathekayo. Okufunyaniswe apha kunakho ukudala impumelelo kwintsebenziswano yokuntu namaziko endalo, sincede ulondolozo lwendalo nentlalontle yoluntu. / Izindawo ezivikelekile eNingizimu Afrika kaningi zihaqwe yimiphakathi entulayo. Izinto ezahlukahlukene eziphilayo kufanele zilondolozwe kanti ngakolunye uhlangothi sibe sesifafaza ivangeli lempilo ephephile emiphakathini. Ulwazi oluningi lwemithelela esemqoka emayelana nommoya kanye nemikhuba yokulondoloza kwemvelo kubalulekile kwikusasa lokwakha uhlelo olluyimpumelelo lokulondoloza kwemvelo kanye nokwakha amasu empilo yangempela okusiza imiphakathi edla imbuya ngothi. Kukhona ukwedlulana okumayelana nezinzuzo ezingabonakali ngamehlo kanye nokulahlekelwa, kanye nobudlelwano obuphakathi kwezinzuzo, kokulahlekelwa kanye nemmoya kanye nemikhuba ehlose ukulondoloza imvelo. Ngaphezu kwalokho, kunezifundo ezincane zocwaningo olugxile kwizingxoxo kulo mkhakha, uma seziqhathaniswa nezifundo zocwaningo olugxile kumanani, kanti kunjalo-nje izifundo zocwaningo eziningi azixubi umqondo wabasebenzi. Lolu cwaningo luye lwalandela indlela embaxaningi yokuqhathanisa egxile kwizingxoxo, ngokusebenzisa izifundo zocwaningolotho eziphikisanayo futhi ziye zaqhubeka nokuboleka amasu kwimiqondo egxilile. . Kuye kwakhethwa iziqiwu zokulonda izilwane ezintathu, esinye nesinye isiqiwu sinezakhamuzi zendawo – (i) umphakathi oyizakhamuzi kanye (ii) nendawo evikelekile yabasebenzi. Kuye kwasetshenziswa izinhlelo zenhlolovo yomuntu ngamunye, ukumepha, kanye nezindlela zemibuzo eshicilelwe zemibono yamaqembu, konke lokhu kuye kwasetshenziswa ukuqoqa idatha. Okokuqala idatha iye yahlaziywa ngokwemibuzo ngamunye kolunye nolunye ucwaningolotho, okuye kwalandelwa yindlela yokuhlaziya eyaziwa phecelezi ngecross-case analysis okuyindlela edale ukuba kube nezindikimba ezibizwa ngemeta-themes zenhloso enye nenye yocwaningo. Kolunye nolunye ucwaningo, izinzuzo kanye nokulahlekelwa kuye kwabekwa ngokulandelana ukuze kuvezwe amazing okubaluleka. Izinzuzo ezisemqoka eziphathekayo kuye kwaba ukusebenza, ukwazi ukuthola imithombo yemvelo kanye nokuxhaswa kwezikole. Izinzuzo ezingaphathekiyo akugxilwanga kakhulu kuzo, kodwa nazo ziqukethe imithelela esemqoka, enjengokuvakashela izindawo zokungcebeleka, ukuhlinzekwa ngemfundo yezemvelo, ukusakazwa kolwazi kanye nokubandakanyeka. Lezi zinzuzo ziye zavela futhi njengezinto ezizothuthukisa ikusasa eliqhakazile uma ngabe konke lokhu kuyalandelwa. Ukulahlekelwa okuphawulekayo kuye kwaba ukusweleka/ukufinyeleleka kancane kwezivakashi esiqiwini sezilwane, ukuqashwa kwabasebenzi benani eliphansi, ukwesaba izilwane zasendle kanye nezinga lokusweleka kokubandakanyeka/nokungahlangani. Ulwazi olutholakele luveza ukuthi imiphakathi inezindima eziningi okufanele iziidlale kwiziqiwu ezilondoloza imvelo (ezinye izindima yilezo ezizibeke phezu kwamahlombe omphakathi) kanye nokuba nesasasa lokunakekela imvelo. Kanti ukungabandakanywa komphakathi kuye kwaholela ekutheni umphakathi ube nommoya ongemuhle kulezi ziqiwu. Ubudlelwano obuhle buye baholela ekutheni kube nenani eliphansi lezehlakalo zokubulawa kwezilwane, yize abantu bezindawo ezisondelene neziqiwu beba nokuthandabuza uma kufanele babike izehlakalo zokubulawa kwezilwane. Ukungasebenzisani phakathi kwezinhlanga ezimbili, izakhamuzi kanye namalungu eziqiwu zezilwane kuveza amaphutha okufanele alungiswe, anjengokuthi iziqiwu lezi zibe nolwazi ngokulahlekelwa komphakathi; zazi ukuthi ngiziphi izinzuzo ezibalulekile emphakathini; futhi ziveze izinzuzo ezingavezwanga wumphakathi. Izinhlaka phecelezi ezingama meta-themes zisetshenzisiwe ukwakha ithiyori esuselwe kwidatha, phecelezi ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, okuveza indlela ubudlelwano obakhiwa ngayo yizinzuzo, ukulahlekelwa, yizihibhe kanye nabancedisi; kanti lokhu kuxuba izixazululo eziqonde ukwengeza ummoya omuhle. Ukuze kusetshenziswe imiqondo ngendlela ebonakalayo , kuye kwalandelwa izincomo zabaphathi beziqiwi kanye nezakhamuzi eziseduze neziqiwu. Okokugcina, lolu cwaningo luye lwahlanganiswa nombhalo wobuciko obevele ukhona ukwakha phecelezi ‘People-Parks Win-Win Framework’ – uhlelo olubanzi oluxuba zonke izinhlaka olunemithelela yemibono yezinhlelo zobudlelwano babantu kanye neziqiwu zezilwane – okuyinto engakaze yenziwe ngaphambilini. Ucwaningo luye lwaba negalelo kwindlela yokucwaningo (methodological), kwimiqondo kanye namagalelo abonakalayo. Okutholwe wucwaningo kunganceda ukuhlela uhlelo lapho kuzuza abantu kanye neziqiwu, lokhu kunganceda zombili izinhlaka ukulondolozwa ephilayo ehlukahlukene kanti futhi kungadala inhlalakahle emphakathini. / Environmental Sciences / Ph. D. (Environmental Management)