Abstract in English, Afrikaans and Sepedi / The auditing profession is facing criticism for audit firms being associated with clients with a poor ‘tone at the top’ despite auditors being required to assess a company’s ‘tone at the top’, both prior to and during an audit. A problem arises if, should auditors perform an inappropriate ‘tone at the top’ assessment, they may be associated with an unethical company. Moreover, such an inappropriate assessment may result in an incorrect risk of material misstatement assessment and, consequently, an inappropriate audit opinion on the financial statements of the company. A qualitative research approach and a multiple case study design were used to understand how auditors assess a company’s ‘tone at the top’. An audit partner from six JSE-accredited audit firms and senior inspectors from the IRBA were interviewed. It was found that the participating auditors assess a company’s ethical leadership, ethical culture, the governance role of the audit committee and compliance with laws and regulations when assessing a company’s ‘tone at the top’ while adhering to quality control principles. Despite the participants acknowledging both that ‘tone at the top’ assessments are conducted during the pre-engagement and planning of an audit and that the audit engagement partner is responsible for these assessments, there was a lack of evidence in the audit files supporting these assessments. The study findings may enable audit firms to include guidance in their audit methodologies on ‘tone at the top’ assessments and in documenting such assessments and may also assist the IRBA in providing guidance and training to auditors on ‘tone at the top’ assessments. / Die ouditprofessie staar kritiek in die oë as gevolg van die feit dat ouditfirmas geassosieer word met kliënte met 'n swak “karakter aan die hoof”, ten spyte daarvan dat van ouditeurs vereis word om 'n maatskappy se “karakter aan die hoof” voor en tydens 'n oudit te assesseer. Die probleem is dat indien ouditeurs 'n onvanpaste assessering van die “karakter aan die hoof” uitvoer, hulle met 'n onetiese maatskappy geassosieer kan word. Boonop kan so 'n onvanpaste assessering aanleiding gee tot 'n verkeerde assessering van die risiko van wesenlike wanvoorstelling en, gevolglik, 'n onvanpaste ouditmening oor die finansiële state van die maatskappy. 'n Kwalitatiewe navorsingsbenadering en 'n veelvoudige gevallestudie-ontwerp is gebruik om te verstaan hoe ouditeurs 'n maatskappy se “karakter aan die hoof” assesseer. Onderhoude is met ouditvennote van ses ouditfirmas wat deur die JSE geakkrediteer word en senior inspekteurs van die IRBA gevoer. Daar is bevind dat die deelnemende ouditeurs 'n maatskappy se etiese leierskap, etiese kultuur, die beheerrol van die ouditkomitee en voldoening aan wette en regulasies assesseer wanneer 'n maatskappy se “karakter aan die hoof” geassesseer word terwyl aan gehaltebeheerbeginsels voldoen word. Ten spyte daarvan dat die deelnemers erken dat assesserings van “karakter aan die hoof” uitgevoer word tydens die vooraanstelling en beplanning van ’n oudit en dat die ouditaanstellingsvennoot verantwoordelik is vir hierdie assesserings, is daar 'n gebrek aan bewyse in die ouditlêers wat hierdie assesserings steun. Die studie se bevindings kan ouditfirmas in staat stel om leiding in hulle ouditmetodologieë in te sluit vir assesserings van “karakter aan die hoof” en om sodanige assesserings te dokumenteer, en dit kan die IRBA ook help om leiding en opleiding aan ouditeurs te gee vir sulke assesserings. / Profešene ya go hlakiša e lebane le tshekatsheko ka lebaka la difeme tša tlhakišo tšeo di amanywago le badirelwa ba ‘boikgafo le boetapele bja taolo’ bja go fokola, le ge bahlakiši ba nyakega go lekola ‘boikgafo le boetapele bja taolo’ bja khamphani, bobedi pele ga le nakong ya tlhakišo. Bothata bo tšwelela ge, go ka direga gore bahlakiši ba dire tekolo ya ‘boikgafo le boetapele bja taolo’ yeo e sego ya maleba, ba ka amanywa le khamphani ya go se be le maitshwaro. Gape, tekolo yeo e sego ya maleba, e ka tšweletša kotsi ya tekolo ya setatamente se se fošagetšego sa materiale gomme, ka gona, kgopolo ya tlhakišo yeo e sego ya maleba mo setatamenteng sa ditšhelete sa khamphani. Mokgwa wa dinyakišišo tša temogo le moakanyetšo wa tshepetšo ya dinyakišišo di šomišitšwe go kwešiša ka moo bahlakiši ba lekolago ‘boikgafo le boetapele bja taolo’ bja khamphani. Badirišani ba tlhakišo go tšwa femeng ya bahlakiši yeo e dumeletšwego ya JSE le bahlahlobibagolo go tšwa IRBA ba boledišitšwe. Go utollotšwe gore bahlakiši bao ba kgathago tema ba lekotše boetapele bja maitshwaro bja khamphani, setšo sa maitshwaro, mošomo wa taolo wa komiti ya tlhakišo le go obamela melao le melawana ge go lekolwa ‘boikgafo le boetapele bja taolo’ wa khamphani mola go latelwa mekgwa ya taolo ya boleng. Le ge bakgathatema ba amogela bobedi gore ditekolo tša ‘boikgafo le boetapele bja taolo’ di dirwa nakong ya peakanyo ya pele le thulaganyo ya difaele tša tlhakišo tšeo di thekgago ditekolo tše, ga se gwa ba le bohlatse ka mo difaeleng tša tlhakišo tšeo di thekgago ditekolo tše. Dikutollo tša dinyakišišo di ka thuša difeme tša tlhakišo go akaretša tlhahlo mo mekgweng ya bona ya tlhakišo mo go ditekolo tša ‘boikgafo le boetapele bja taolo’ le go ngwala ditekolo tšeo, gape di ka thuša gape IRBA ka go fa tlhahli le tlhahlo go bahlakiši mo ditekolong tšeo. / Business Management / M. Phil. (Accounting Sciences)

Abstracts in English, Southern Sotho and Xhosa / Previous studies evidenced the association between work ethics climate, retention factors and organisational commitment separately. However, research combining all these variables have not yet been done. The purpose of the study was to investigate the relationship between work ethics climate, retention factors and organisational commitment of nurses in a South African public hospital. A quantitative research design was followed and a probability stratified sample (N=208) of nurses participated in the study. The results indicate significant relationships between work ethics climate and retention factors. Furthermore, the results indicate significant relationships between work ethics climate and organisational commitment. Moreover, the results indicate that work ethics climate moderates the relationship between training and development components of retention factors and organisational commitment. These findings provide new knowledge for the design of retention strategies, which adds value to the body of knowledge in relation to work ethics climate. Recommendations for further research and for the implementation of the results of the study by human resource professionals were made in terms of improving the ethical climate, the retention factors and organisational commitment of their employees. / Dinyakišišo tše di fetilego di file bohlatse bja kamano magareng ga seemo sa maitshwaro ka mošomong, mabaka a go tšwela pele le boikgafo ka fao go aroganego. Le ge go le bjale, dinyakišišo tšeo di kopanyago mehuta ye ka moka ga se tša hlwa di dirwa. Maikemišetšo a dinyakišišo tše e bile go nyakišiša kamano magareng ga seemo sa maitshwaro ka mošomong, mabaka a go tšwela pele le boikgafo bja bja baoki ka sepetleleng sa setšhaba sa Afrika Borwa. Tlhamo ya dinyakišišo tša boleng e dirišitšwe gomme sampole ya baoki ye e arogantšwego (N=208) ba kgathile tema ka dinyakišišong. Dipoelo di laetša kamano ye kgolo magareng ga seemo sa maitshwaro ka mošomong le mabaka a go tšwela pele. Godimo ga fao, dipoelo di laetša dikamano tše kgolo magareng ga seemo sa maitshwaro ka mošomong le boikgafo bja ka mokgatlong. Godimo ga fao, dipoelo di aletša gore seemo sa maitshwaro se lekanyetša kamano magareng ga dikarolo tša tlhahlo le tša tlhabollo tša mabaka a go tšwela pele le boikgafo bja ka mokgatlong. Dikutollo tše di fana ka tsebo ye mpsha ya tlhamo ya mekgwa ya go tšwela pele, yeo e tlišago boleng go tsebo mabapi le seemo sa maitshwaro a ka mošomong. Ditšhišinyo tša dinyakišišo go tšwela pele le tša go phethagatša dipoelo tša dinyakišišo ka bašomi ba sephrofešenale ba merero ya bašomi di dirilwe mabapi le go kaonafatša seemo sa maitshwaro, mabaka a go tšwela pele le boikgafo bja ka mokgatlong bja bašomi ba yona. / Amarhubhululo zesikhathi esidlulileko zifakazele itjhebiswano eliphakathi kobujamo bemigomo yokusebenza, imithelela yokubamba abasebenzi bangakhambi kanye nokuzibophelela kwihlangano ngendlela ehlukanisiweko. Nanyana kunjalo, ngokwerhubhululo ukuhlanganiswa kwazo zoke lezi zinto akhange kweziwe. Ihloso yaleli rhubhululo bekukuphenya itjhebiswano eliphakathi kobujamo bemigomo yokuziphatha emsebenzini, ukubamba abasebenzi bangakhambi kanye nokuzibophelela kuhlangano kwabahlengikazi esibhedlela sombuso eSewula Afrika. Ihlelo lerhubhululo elidzimelele kuzinga lekulumo lilandelwe kanti nesampula yabahlengikazi I (N=208) labadlale indima kurhubhululo lisetjenzisiwe.Imiphumela iveza itjhebiswano eliqakathekileko phakathi kobujamo bemigomo yokusebenza kanye nemithelela yokubanjwa kwabasebenzi bangakhambi. Ukuragela phambili, imiphumela iveza itjhebiswano eliqakathekileko phakathi kobujamo bemigomo yokusebenza kanye nokuzibophelela kwehlangano. Ngaphezu kwalokho, lemiphumela iveza ukobana ubujamo bemigomo yokuziphatha ilinganisa itjhebiswano phakathi kweengaba ezibandulako nezithuthukisako, iingaba ezimalungana nemithelela yokubamba abasebenzi bangakhambi kanye nokuzibophelela kwehlangano. Leli lwazi elitholakeleko linikela ilwazi elitjha malungana nokudizayinwa kwamasu wokubamba abasebenzi bangakhambi, okuyinto engezelela ivelu kumthombo welwazi malungana nobujamo bemigomo yokuziphatha emsebenzini. Iincomo ezinye ezimalungana nokuragela phambili nerhubhululo kanye nokusetjenziswa kwemiphumela yerhubhululo elimalungana nabasebenzi bomnyango wezokuqatjhwa kwabasebenzi zenziwe ngokuthi kuthuthukiswe ubujamo bemigomo yokuziphatha, imithelela yokubamba abasebenzi bangakhambi kanye nokuzibophelela kwabasebenzi kuhlangano. / Human Resource Management / M. Com. (Business Management)

This study explored the phenomena of pre-adolescents growing up in an informal settlement and explored how needs and wants influenced their value and moral formation. The research was located within the specific context of a qualitative interpretivist study. A phenomenological research design was used to highlight how these young people construct their personal identities rooted in their unique value and moral structures. The criteria used to choose the participants included pre-adolescents between the ages of 10 and 14 who lived alone without parental care or who were left alone for long periods during the day. The selected participants were young people who were daily exposed to adverse conditions and who had to make real life choices. Data on how these pre-adolescents viewed their situation were collected using stick figures, collages, drawings and observations, followed by in-depth individual and focus group interviews and discussions on moral dilemmas. The aim of interviewing the young people personally was to explore their own views of the realities of their lived experiences and how they perceived the world around them. From the empirical evidence and the theories studied a number of significant themes emerged that indicated a strong need for emotional and social support, besides their obvious material needs. The major themes were (1) family and community, (2) emotional needs, (3) financial and material needs, (4) protection and security, (5) moral choices and needs, (6) education and (7) religion. The findings of the study revealed that individuals progress through various stages of moral growth and development as they grow from childhood to adulthood, and that children are not born with an innate moral or value system. These have to be taught through the process of socialisation whereby they learn social values, morals, attitudes and expectations as these are communicated from one person to another. The findings also showed that these young people are able to act in a caring, concerned, altruistic and resilient manner, just as much as they are able to act in a destructive manner. These young people are as able to do good just as they are able to do bad things. They have a strong sense of moral rightness and wrongness and the values that underpin morality. It showed that even when their basic human needs are unmet they can still make choices that reflect good moral values. They have the capacity to transcend themselves and to make radical change in their personal lives and in turn contribute to the well being of a better society. Since this was an exploratory study of specific marginalised young people in a particular environment which focused more on pre-adolescents’ espoused theory and how they would act if faced by moral dilemmas, it suggests the need for further exploration and research on the theory in action by studying the reasons why preadolescents engage in at-risk behaviour. SEPEDI : Thuto ye e hlohlomiša ponagalo e kgolô ya baswa bofalalelong bjo e sego bja tlwaelo, gomme ya hlohletša ka moo dinyakwa le dihlokwa di tutueditšego popego ya metheo le setho. Nyakišišo ye e ile ya ela khwalithi ya seo se nyakišiswago tlhoko. Go somišitšwe moakanyetšo wa phatišišoponagalo go tšweletša ka fao baswa ba bopago boitšhupo bjo bo letšego popegong ya mehola le boitshwaro bja bona. Kêlo ye e šomišitšwego e aparetše baswa gare ga mengwaga ye 10 go iša go 14; bao ba phelago ba le tee, go se na tlhokomelo ya batswadi goba bao ba tlogelwago ba le tee nako ye telele mosegare. Batšeakarolo be e le baswa bao ba bego ba lebanwe ke maemo a šoro gomme ba swanetse go ikethela tsela. Data ya ka moo baswa bao ba lebelelago maemo a bona, e ile ya kgoboketšwa go šomišwa diphata, dibopego tšeo di gomareditšwego, dithalwa le temogo ye e latelwago ke poledišano le mongwe le mongwe, goba sehlopha ka ga mathata a boitshwaro. Maikemišetšo a poledisano le baswa ke go nyakišiša dikgopolo tša bona ka ga bonnete bja maitemogelo, le ka moo ba bonago lefase. Go tšwa bohlatseng bja boitekelo bjo, le go teori tše di nyakišitšwego, go bonagetše nyakego ya thekgo ya khuduego le leago, gape le tša dinyakwa tša bophelo. Dintlhakgolo di bile (1) lapa le tikologoleago (2) dinyakwa tša moya (3) dinyakwa tša tšhelele le didirišwa (4) tšhireletšo le potego (go lotega) (5) boitshwaro le dihlokwa (6) thuto (7) bodumedi. Dikhwetšo tša thuto ye di utollotše gore mongwe le mongwe o tšwelela dikgatong tše mmalwa tša kgolô ya boitshwaro le tšweletšopele ge ba ntše ba gola go tšwa bjaneng go ya bogolong; le gore bana ga ba belegwe ba na le mokgwa wa maitshwaro wa tlhago. Tšeo di rutwa ka tsela ya phedišano; ka fao ba ithute kagišano, maitshwaro bjale ka ge di hlagiswa ke batho ba bangwe. Khumano e laeditse gape gore baswa ba kgona go hlokomela, ba amege, ba be le phanô, gape ba itshware ka tsela ye e sa swanelago. Baswa ba kgono dira botse, ba fetoge ba dire bobe. Ba na le moya wa setho le moya wa tshenyo; gape le theô ye e laetšago maitshwaro a botse. E bontšhitse le gore, le ge dinyakwa tša bona di sa kgotšofatswe, ba kgono kgetha ba laetše maitshwaro a mabotse. Ba na le maatla a go feta mathateng, ba fetole maphelo a bona gomme ba be le kabelo go kaonafatša tikologoleago. Ka ge se e bego e le fela thutotlhotlhomišo ya baswa bao ba lego mellwaneng ya bophelo tikologong e itšego, gomme ya ikamanya fela go teori ya baswa le ka moo batla itshwarago, ge ba lebanwe le mathata a setho, e laetša nyako ya tlhotlhomišo e tseneletšego, e tšwelago pele ka nyakišišo ya teori ye ka go ithuta mabaka ao a dirago maitshwaro a. / Dissertation (MEd)--University of Pretoria, 2010. / Education Management and Policy Studies / unrestricted

English, Afrikaans and Northern Sotho summaries / Die algemene doel van hierdie navorsing was om ’n loopbaantevredenheids- en indiensneembaarheidsprofiel vir kenniswerkers saam te stel, gebaseer op die verhoudingsdinamika tussen individue se biografiese eienskappe (ouderdom, ras en indiensnemingstatus), loopbaankognisies (loopbaanaanpasbaarheid en psigososiale loopbaanpreokkupasies as voorgangers), hulle psigososiale loopbaanhulpbronne (indiensneembaarheidskenmerke, loopbaanankers en loopbaanwaardes as moderators) en hulle loopbaantevredenheid en selfwaargenome indiensneembaarheid (gevolge of uitkomste). Die einddoel van die navorsing was om gevolgtrekkings te maak oor die verhoudingsdinamika (omvang en rigting) tussen die konsepte ten einde organisatoriese loopbaanontwikkelingspraktyke vir die kenniswerker voor te stel. ’n Kwantitatiewe deursneenavorsingsbenadering is gevolg en het ’n steekproef van N = 404 kenniswerkers behels wat by professionele Suid-Afrikaanse liggame geregistreer is. Beskrywende, korrelasie- en meerveranderlike inferensiële statistiek is ingespan. Aanvullend tot die kanoniese korrelasieresultate, het regressie and strukturele vergelykingsmodellering ontledings aangetoon dat die loopbaantevredenheidsprofiel unieke beïnvloedingsfaktore het terwyl die selfwaargenome indiensneembaarheidsprofiel ook oor sy eie unieke beïnvloedingsfaktore beskik. Moderering regressie-ontleding het gewys dat individue se loopbaankognisies (dit is die vlakke van loopbaanaanpasbaarheid en loopbaanpreokkupasies) nie voorwaardelik ten opsigte van hulle psigososiale loopbaanhulpbronne was (dit is, indiensneembaarheidseienskappe, loopbaanankers en loopbaanwaardes) om hulle vlakke van loopbaantevredenheid en selfwaargenome indiensneembaarheid te verduidelik nie. Die loopbaankognisies en psigososiale loopbaanhulpbronne het individuele, bepaalde hoofgevolge om te oorweeg ten einde kenniswerkers se loopbaantevredenheid en selfwaargenome indiensneembaarheid te verstaan. Stapsgewyse regressie en hiërargies-moderering regressie-ontleding het gewys dat ouderdom, ras en indiensnemingstatus belangrike oorwegings was wat betref die loopbaantevredenheidsprofiel van kenniswerkers. Ras in die besonder het geblyk belangrik te wees om in aanmerking te neem ooreenkomstig hulle selfwaargenome indiensneembaarheid. Verskille tussen die biografiese groepe het ook aan die hand gedoen dat unieke loopbaanontwikkeling oorweeg moet word in multikulterele, diverse werkskontekste. Die loopbaantevredenheid en indiensneembaarheidsprofiel is saamgestel, gebaseer op die belangrikste insigte wat uit die essensiële, betekenisvolle bevindings bekom is. Loopbaantevredenheid en indiensneembaarheidsteorie is in hierdie navorsing uitgebrei. Aanbevelings vir organisatoriese loopbaanontwikkelingondersteuningspraktyke is gemaak, gebaseer op die voorgestelde profiel vir die professionele kenniswerker. / Maikemisetsomagolo a dinyakisiso e bile go go hlama phrofaele ye e kgotsofatsago mosomo le go thwalega mosomong go basomi ba tsa tsebo go lebeletswe seemo sa dikamano magareng ga dipharologantsi tsa dipalopalo ka ga batho (e lego mengwaga, bong, mohlobo le maemo a mosomo), go kwesisa ka ga mesomo (go tlwaela mosomo le seemo sa menagano ya setshaba ka ga mesomo bjalo ka dilo tseo di tlago peleng), methopo ya bona mosomo mabapi le menagano ya setshaba (dikokwane tsa go kgona go thwalega mesomong, dihlohleletsi tsa go hwetsa mesomo le maitshwaro a mesomong bjalo ka dilo tseo di lekolago mesomo) le go kgotsofatsa ga dinyakwa tsa mesomo le go ipona bjalo ka yo a thwalegago (seo se tlago ka moragonyana goba bjalo ka poelo). Maikemisetso ao a nepilwego a dinyakisiso e bile go tla ka dipheto mabapi le seemo sa dikamano (bogolo bja tsona le fao di lebilego gona) magareng ga kago ya maikemisetso a go sisinya ditiro tsa tlhabollo ya basomi ka dikhamphaning go mosomi yo a somago ka menagano. Mokgwa wa dinyakisiso wa bontsi wa mafapha a mantis o dirisitswe gomme sampole ya N = 404 ya basomi ba tsa tsebo o dirisitswe le go akaretsa mekgatlo ya sephrofesenale ya ka Afrika Borwa. Dipalopalo tsa go hlatholla, tsa papetso le tsa tshupetso ya makala a mantsi di dirilwe. Dipoelo tsa papetso tsa tatelano di laeditse gore go phrofaele ya go kgotsofatsa mosomo e na le dintlha tsa khuetso tsa go swana di nnosi mola e le gore phrofaele ya go ipona bjalo ka yo a thwalegago le yona e na le dintlha tsa khuetso tsa go swana di nnosi. Tshekatsheko ya poelomorago yeo e hlokometswego e laeditse gore dikwesiso tsa batho ka ga mosomo (ke gore, maemo a tsinkelo mosomong le go tlwaelo go phethagatsa mosomo) ga se tsa lebana le seemo sa methopo ya go phethagatsa mosomo wa mabapi le menagano ya setshaba (ke gore, dipharologantshi tsa go thwalega mesomong, dihlohleletsi tsa mesomo le maitshwaro a mesomong) go hlalosa maemo a bona a go kgotsofatsa phethagatso ya mesomo le go ipona o thwalega mosomong. Dikwesiso ka ga mesomo le methopo ya mesomo mabapi le menagano ya setshaba di bile le diabe tse itsego go batho tseo di swanetsego go hlokomelwa gore re kwesise go kgotsofatsa ga mesomo ka basomi ba tsa tsebo le go ipona ba thwalega mesomong. Tshekatsheko ya poelomorago ka dikgato tse mmalwa le ya poelomorago ya basomi go ya ka tatelano ya bona di laeditse gore mengwaga, morafe le maemo a mosomo di bile bohlokwa go di hlokomela mabapi le phrofaele ya go kgotsofatsa mesomo ga basomi ba tsa tsebo. Morafe o bonagala o tloga o le bohlokwa kudu go hlokomela mabapi le go ipona ba thwalega mesomong. Diphapano magareng ga dihlopha tsa merafe le mehlobo le tsona di sisintse gore go hlokega tlohabollo ya ka mesomong ye e swanago e nnosi yeo e swanetsego go dirwa ka seemong sa mesomo fao go somago batho ba ditso tse di fapafapanego. Phrofaele ya tlhabollo ya basomi le go thwalega mesomong go hlamilwe go lebeletswe tsebo ye bohlokwa ye e hweditswego go dikutollo tsa motheo tse bohlokwa. Dinyakisiso di katolositse teori ya mabapi le tlhabollo ya basomi le ya go thwalega mesomong. Go dirilwe ditshisinyo mabapi le ditiro tsa thekgo ya tlhabollo ya basomi ka dikhamphaning ka ga phrofaele ye e sisintswego ya mosomi wa tsa tsebo wa sephrofesenale. / The general aim of the research was to construct a career satisfaction and employability profile for the knowledge worker based on the relationship dynamics among individuals’ biographical characteristics (age, gender, race and employment status), career cognitions (career adaptability and psychosocial career preoccupations as antecedents), their psychosocial career resources (employability attributes, career anchors and career values as moderators) and their career satisfaction and self-perceived employability (consequences or outcomes). The end goal of the research was to draw conclusions on the relationship dynamics (magnitude and direction) between the constructs for the purpose of proposing organisational career development practices for the knowledge worker. A quantitative cross-sectional research approach was followed and involved a sample of N = 404 knowledge workers registered with South African professional bodies. Descriptive, correlation and multivariate inferential statistics were performed. Supplementary to the canonical correlation analysis, regression and structural equation modelling analysis indicated that the career satisfaction profile has unique influencing factors while the self-perceived employability profile also has its unique influencing factors. Moderated regression analysis showed that individuals’ career cognitions (i.e. levels of career adaptability and psychosocial career preoccupations) were not conditional upon their psychosocial career resources (i.e. employability attributes, career anchors and career values) in explaining their levels of career satisfaction and self-perceived employability. The career cognitions and psychosocial career resources had individually specific main effects to consider in understanding knowledge workers’ career satisfaction and self-perceived employability. Stepwise regression and the hierarchical moderated regression analysis showed that age, race and employment status were important to consider in terms of the career satisfaction profile of knowledge workers. Race seemed especially important to consider in terms of their self-perceived employability. Differences among the biographical groups also suggested unique career development needs to consider in multi-culturally diverse work contexts. The career satisfaction and employability profile was constructed based on the key insights derived from the core significant findings. The research extended career satisfaction and employability theory. Recommendations for organisational career development support practice were made based on the proposed profile for the professional knowledge worker. / Psychology / Ph. D. (Psychology)

Abstracts in English, Afrikaans and Northern Sotho / The tax compliance costs of individual taxpayers in South Africa are unknown, and it is essential to determine, amongst other things, whether these costs pose a risk of causing non-compliance, which could have a negative effect on the collection of tax revenue. Hence, the aim of the study was to assess the tax compliance costs of individual taxpayers in South Africa. The assessment of tax compliance costs entailed calculating these costs in relation to the submission of income tax returns and post-filing activities, ascertaining the determinants of these costs and suggesting ways to reduce them. Using data collected from an online survey conducted among 10 260 taxpayers, it was estimated (applying various methods) that income tax compliance costs of individual taxpayers for the 2018 year of assessment were between 3.61% and 5.31% of the personal income tax revenue. These results compared well with ratios reported in most studies conducted in other countries and showed a reduction from the results obtained from 752 taxpayers for the 2017 year of assessment. Chi-square automatic interaction detection (CHAID), a decision tree modelling technique, was used to ascertain the determinants of tax compliance costs and to identify specific groups of taxpayers associated with distinct ranges of the determinants that were statistically significant predictors of tax compliance costs. This breakdown enabled a better understanding of the influence that the specific values of the continuous determinants, such as the service quality rating of the South African Revenue Service (SARS), and the categorical determinants, such as education level and employment status, have on tax compliance costs. The CHAID analysis therefore provided an additional level of insight not possible with regression analysis, enhancing the usability of the results. Employment status and income tax bracket had the strongest association with tax compliance costs (on average, self-employed taxpayers and taxpayers in the highest income tax bracket had the highest total tax compliance costs). Various other determinants, for example, type of assistance obtained, gender, education level, complexity of tax legislation, complexity of SARS guides, and SARS’s service quality rating were also identified in the analyses. / Die belastingvoldoeningskoste van individuele belastingpligtiges in Suid-Afrika is onbekend, en dit is noodsaaklik om, onder andere, te bepaal of hierdie koste ʼn risiko van nievoldoening inhou wat ʼn negatiewe uitwerking op die insameling van belastinginkomste kan hê. Die doelwit van die studie was dus om die belastingvoldoeningskoste van individuele belastingpligtiges in Suid-Afrika te assesseer. Die assessering van belastingvoldoeningskoste behels die berekening van hierdie koste ten opsigte van die indiening van inkomstebelastingopgawes en ná-indieningsaktiwiteite, bepaling van die determinante van hierdie koste en voorstelle van hoe om dit te verminder. Aan die hand van data wat ingesamel is deur ʼn aanlyn opname onder 10 260 belastingpligtiges, is (deur middel van verskeie metodes) geraam dat inkomstebelasting-voldoeningskoste van individuele belastingpligtiges vir die 2018-assesseringsjaar tussen 3.61% en 5.31% van die persoonlike-inkomstebelastinginkomste was. Hierdie resultate het goed vergelyk met verhoudings soos berig in die meeste studies wat in ander lande uitgevoer is en het ʼn afname gewys in die resultate wat by 752 belastingpligtiges vir die 2017-assesseringsjaar bekom is. Chi-kwadraat outomatiese wisselwerkingbespeuring (chi-square automatic interaction detection – CHAID), ʼn besluitnemingskema-modelleringtegniek, is gebruik om die determinante van belastingvoldoeningskoste te bepaal en om spesifieke groepe belastingpligtiges te identifiseer wat statisties-beduidende voorspellers van belastingvoldoeningskoste is. Hierdie uiteensetting het ʼn beter begrip daargestel van die invloed wat die spesifieke waardes op die deurlopende determinante, soos die diensgehaltegradering van die Suid-Afrikaanse Inkomstediens (SARS), en die kategoriedeterminante, soos onderwysvlak en indiensnemingstatus, op belastingvoldoeningskoste het. Die CHAID-ontleding het dus ʼn bykomende vlak van insig voorsien wat nie moontlik is met regressieontleding nie en sodoende die bruikbaarheid van die resultate verbeter. Indiensnemingstatus en inkomstebelastingkategorie het die sterkste assosiasie met belastingvoldoeningskoste (belastingpligtiges in eie diens en belastingpligtiges in die hoogste inkomstekategorie het gemiddeld die hoogste totale belastingvoldoeningskoste). Verskeie ander determinante, byvoorbeeld, soort bystand verkry, geslag, onderwysvlak, kompleksiteit van belastingwetgewing, kompleksiteit van SARS-gidse en SARS-diensgehaltegradering is ook in die ontledings geïdentifiseer. Die studie het afgesluit met voorstelle om individuele belastingspligtiges se belastingvoldoeningskoste te verlaag. / Ditshenyegelo tša ditefelo tša go obamela melawana ya metšhelo ka balefamotšhelo ka Afrika Borwa ga di tsebje, gomme go bohlokwa gore re tsebe, gareng ga tše dingwe, ge eba ditshenyegelo tše di tliša kotsi ya go baka gore balefamotšhelo ba se ke ba obamela melawana ya metšhelo, e lego seo se ka bago le seabe sa go se loke go kgoboketšo ya letseno la motšhelo. Ke ka lebaka leo, maikemišetšo a dinyakišišo tše e bile go sekaseka ditshenyegelo tša go obamela melawana ya motšhelo ka balefamotšhelo ka Afrika Borwa. Tshekatsheko ya ditshenyegelo tša go obamela melawana ya motšhelo go ra gore re swanetše go hlakanya ditshenyegelo tše mabapi le go romela dingwalwa tša motšhelo le ditiragalo tša ka morago ga go romela dingwalwa tšeo tša motšhelo, go realo e le go tseba dilo tšeo di bakago ditshenyegelo tše le go šišinya mekgwa ya go di fokotša. Ka go šomiša tshedimošo ye e kgobokeditšwego go dinyakišišo tšeo di dirilwego ka inthanete gareng ga balefamotšhelo ba 10 260, go akantšwe gore (ka go diriša mekgwa ye e fapafapanego) ditshenyegelo tša go obamela melawana ya motšhelo wa letseno ka balefamotšhelo ka ngwaga wa tshekatsheko ya metšhelo wa 2018 di bile magareng ga 3.61% le 5.31% ya tšhelete ya motšhelo wa letseno. Dipoelo tše di bapetšwa gabotse le dikelo tšeo di begilwego ka dinyakišišong tše ntši tšeo di dirilwego ka dinageng tše dingwe gomme di laeditše go fokotšega go tšwa go dipoelo tšeo di hweditšwego go balefamotšhelo ba 752 ka ngwageng wa tshekatsheko ya metšhelo wa 2017. Kutollo ya tirišano ya maitirišo ya Chi-square (CHAID), e lego mokgwa wa go nyakišiša sephetho ka maphakga, e šomišitšwe ka nepo ya go tseba dilo tšeo di bakago ditshenyegelo tša go obamela melawana ya motšhelo le go hlaola dihlopha tše itšego tša balefamotšhelo bao ba amanago le mehuta ye e swanago e nnoši ya dihlaodi tšeo di bilego bohlokwa go ya ka dipalopalo mabapi le ditshenyegelo tša go obamela melawana ya motšhelo. Karoganyo ye e kgontšhitše kwešišo ye kaone ya khuetšo yeo dikokwane tše itšego tša dilo tšeo di tšwelago pele go baka se, tša go swana le kelo ya boleng bja tirelo ye e abjago ke Tirelo ya Motšhelo ya Afrika Borwa (SARS), le dilo tšeo di bakago go se obamele melawana ya motšhelo go ya ka makala, go swana le maemo a thuto le maemo a mošomo, go ditshenyegelo tša go obamela melawana ya motšhelo. Tshekatsheko ya CHAID ka fao e file maemo a tlaleletšo a tsebo yeo e sa kgonagalego ka tshekatsheko ya poelomorago, go maatlafatša go šomišega ga dipoelo. Maemo a mošomo le legoro la motšhelo wa letseno di bile le kamano ye kgolo le ditshenyegelo tša go obamela melawana ya motšhelo (ka kakaretšo, balefamotšhelo bao ba itšhomelago le balefamotšhelo bao ba lego ka go legoro la godimo la motšhelo wa letseno ba na le palomoka ya godimodimo ya motšhelo wo ba lefišwago ona). Dilo tše dingwe tša mehutahuta tšeo di bakago go se obamele melawana ya motšhelo, go fa mohlala, mohuta wa thušo ye e hweditšwego, bong, maemo a thuto, go se kwešišege ga melawana ya motšhelo, go se kwešišege ga ditlhahli tša SARS, le kelo ya boleng bja tirelo ya SARS le tšona di utollotšwe ka tshekatshekong. Dinyakišišo di feditše ka go fa ditšhišinyo mabapi le ka fao go ka fokotšwago ditshenyegelo tša go obamela melawana ya motšhelo ka balefamotšhelo. / D. Phil. (Accounting Sciences)

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)