This study explores how Bakoni Malapa Northern Sotho Open Air Museum situated outside Polokwane, Limpopo province is surviving in post apartheid South Africa. The specific areas investigated are: employment conditions, marketing of the museum, description of the museum products, and stakeholders’ perceptions of problems limiting success of the institution. An analysis of the nature of problems faced by the museum and recommendations for improving its success are also offered. Face to face interviews guided by interview schedules with semi structured questions were used to collect data. Personal observation was another method used to supplement interviews during data collection. Some of participants’ interview responses were audio taped while others were recorded as field notes. Audio taped responses were transcribed and together with field notes all were analysed by applying Colaizzi’s (1978) seven steps of data analysis. Data credibility was acquired through relatively prolonged engagement, detailed observation, triangulation, and taking the research findings back to participants to confirm whether their statements were interpreted correctly. Research findings indicated a number of problems limiting the success of the museum. The most important of these are: bad management-employee relationships, insufficient funds, lack of appropriate marketing strategies, lack of land, insufficient cultural and tourism knowledge among management, lack of staff, semi illiteracy and lack of skills training among staff, and lack of a defined vision. The analysis of the research findings suggest that Bakoni Malapa is not successful, however, success is defined.

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)

Abstract in English, Sepedi and Zulu / The people with the greatest stake in Orphan and Vulnerable Children (OVC) interventions are the children and their parents/guardians. Unfortunately, most OVC programmes are predesigned and implemented without considering beneficiaries’ perceptions when developing solutions (ALI 2007:15). The purpose of this study was to explore and describe the perceptions of orphans and vulnerable children’s parents/guardians about the effectiveness of Future Families’ children programme in Olievenhoutbosch. This study used a qualitative, explorative and descriptive design. Thirteen parents/guardians of children registered with the Future Families were interviewed on the effectiveness of the Future Families programme using a semi-structure interview guide. The study results suggested that parents/guardians were happy with Future Families’ services and believed the programme is effective in responding to their families’ needs / Abantu abathinteka kakhulu ekungeneleni kokuphathelene nezintandane kanye nabantwana abasengcupheni (ama-OVC) ngabantwana kanye nabazali noma abaqaphi. Ngeshwa, izinhlelo eziningi zama-OVC zenziwe futhi ziqala ukusetshenziswa ngaphandle kokucabangela imibono yalabo okumele bahlomule kwizisombululo zokuthuthukisa (ALI 2007: 15). Inhloso yalolu cwaningo kwakuwukuhlola nokuchaza imibono yabazali nabaqaphi bama-OVC mayelana nokusebenza kohlelo lwabantwana olunikezwa yiFuture Families e-Olievenhoutbosch. Kwasetshenziswa uhlelo oluhlolayo noluchazayo kulolu cwaningo. Abazali abayishumi nesishiyagalolunye noma abaqaphi babantwana ababhalisiwe kwaFuture Families, okuyinhlangano engenzi nzuzo ehlinzeka izinsizakalo kuma-OVC nakubantu abaneHIV/AIDS noma abahlukumezekayo ngenxa yalokho, babuzwa imibuzo kusetshenziwa umhlahlandela wemibuzo ehlelekile kwezinye izindawo ukuze baveze imibono yabo maqondana nokusebenza ngempumelelo kohlelo lweFuture Families. Imiphumela yalolu cwaningo iphakamise ukuthi abazali nabaqaphi bagculisekile ngemisebenzi ehlinzekwa yiFuture Families, futhi bakholwa ukuthi lolu hlelo lusebenza ngempumelelo ukubhekana nezidingo zemindeni yabo. / Batho ba ba nago le setseka se segolo go ditseno ka bogare tša Bana ba Ditšhiwana le bao ba lego Kotsing (OVC) ke bana le batswadi/bahlokomedi ba bona. Ka bomadimabe, mananeo a mantši a OVC a akanyetšwa pele le go phethagatšwa ntle le go tšeela šedi maikutlo a batho ba ba tlago holega ge go naganišišwa ditharollo (ALI 2007:15). Morero wa thuto ye e be e le go hlohlomiša le go hlaloša maikutlo a ditšhiwana le batswadi/bahlokomedi ba bana ba ba lego kotsing mabapi le go šoma gabotse ga lenaneo la bana la Malapa a ka Moso (FF) kua Olievenhoutbosch. Thuto ye e šomišitše moakanyetšo wa khwalitheithifi, wa go hlohlomiša le wa go hlaloša. Batswadi/bahlokomedi ba 13 ba bana ba ba ingwadišitšego le Malapa a ka Moso ba ile ba botšišwa dipotšišo mabapi le go šoma gabotse ga lenaneo la Malapa a ka Moso ka go šomiša mokgwa wa dinyakišišo wa go botšiša dipotšišo. Dipoelo tša thuto di šišintše gore batswadi/bahlokomedi ba be ba thabile ka ditirelo tša FF le go dumela gore lenaneo le šoma gabotse ka go iphetolela go dinyakwa tša malapa a bona. / Health Studies / M.P.H.

Abstracts in English, Sotho and Zulu / Waste generation is a global problem encountered by many nations. In recent years, population growth, booming urbanisation, an increase in economic activities and rise of communities’ living standards have significantly escalated household waste generation which has been a cause for concern. Waste production in households and schools imposes serious concern on the environment. To curb further depletion of environmental resources, sustainable consumption and household waste management practices and systems cannot be over emphasised. Therefore, the aim of the study was to explore the views of secondary school teachers’ views with regard to learners’ awareness of household waste management in Newcastle, South Africa. This study, following a qualitative approach, adopted a case study design to explore secondary teachers’ views on learners’ awareness on household waste management in the Newcastle municipality, in the Amajuba District, South Africa. By using semi- structured interviews, non-participatory observation and documents analysis, data were collected from three secondary schools and nine teachers, teaching Natural Sciences, Social Sciences and Life Orientation in Grade 8. The findings revealed that teachers understand the importance and benefits of household waste management although misconceptions of household waste management still prevailed. A challenge that emerged showed that teachers lack training to successfully integrate household waste management in their subjects. Their failure to identify household waste management themes in their CAPS subjects was sufficient evidence for the urgency of in-service training of teachers to assist them in integrating environmental education (EE) themes such as household waste management in their subjects. Although teachers experienced several challenges regarding implementing the theme of household waste management in their subjects, they considered the benefits outweighed the challenges. / Tlhahiso ya ditshila ke bothata bo aparetseng dinaha tse ngata. Dilemong tsa morao tjena, kgolo ya baahi, ho eketseha ha ditoropo, ho eketseha ha mesebetsi ya moruo, le ho phahama ha maemo a bophelo a baahi ho ekeditse tlhahiso ya ditshila tsa malapa ka mokgwa o bonahalang, e leng seo e leng sesosa sa ho tshwenyeha. Tlhahiso ya ditshila malapeng le dikolong e baka mathata a tebileng tikolohong. Ho thibela ho qepha ho eketsehileng ha mehlodi ya tikoloho, tshebediso e tsitsitseng le ditlwaelo tsa taolo ya ditshila tsa malapeng le ditsamaiso ho hloka ho elwa hloko ka tsela e kgethehileng. Kahoo, sepheo sa phuputso e ne e le ho hlahloba maikutlo a matitjhere a dikolo tse mahareng mabapi le tlhokomediso ya baithuti ka taolo ya ditshila tsa malapa Newcastle, Afrika Borwa. Phuputso, ka ho sebedisa mokgwa wa boleng, e amohetse moralo wa phuputso e ikgethileng ho hlahloba maikutlo a matitjhere a dikolo tse bohareng hodima tlhokomediso ya baithuti mabapi le taolo ya ditshila tsa malapa mmasepaleng wa Newcastle, Seterekeng sa Amajuba, Afrika Borwa. Ka ho sebedisa dipuisano tse hlophisitsweng hantle, tlhahlobo e sa kenyelletseng bonkakarolo le manollo ya ditokomane, datha e ile ya bokellwa ho tswa dikolong tse tharo tse bohareng le ho matitjhere a robong, a rutang Saense ya Tlhaho, Saense ya Phedisano le Thuto ya Bophelo bakeng sa baithuti ba Sehlopha sa 8. Diphetho di senotse hore matitjhere a utlwisisa bohlokwa le melemo ya taolo ya ditshila tsa malapa le hoja maikutlo a fosahetseng mabapi le taolo ya ditshila tsa malapa a ntse a atile. Phephetso e ileng ya hlaha e bontsha hore matitjhere a haellwa ke kwetliso ya ho kenyelletsa ka katleho taolo ya ditshila tsa malapa dithutong tsa bona. Ho hloleha ho kgetholla dihlooho tsa taolo ya ditshila tsa malapa dithutong tsa bona tsa CAPS e ne e le bopaki bo lekaneng ba ho potlaka ha kwetliso ya matitjhere a tshebetsong ho ba thusa ho kenyelletsa dihlooho tsa thuto ya tikoloho (EE) jwalo ka taolo ya ditshila tsa malapa dithutong tsa bona. Leha ele hore matitjhere a ile a ba le diphephetso mabapi le ho kenyelletsa dihlooho tsa taolo ya ditshila tsa malapa dithutong tsa bona, ba ile ba utlwa hore melemo e feta diphephetso. / Ukukhiqizeka kukadoti kuyinkinga ehlangabezana nezizwe eziningi emhlabeni. Eminyakeni esanda kudlula, ukukhula kwenani labantu, ukukhula kwamadolobha, ukukhula kwemisebenzi yamabhizinisi kanye nokukhuphuka kwezinga lempilo yabantu yikho okuye kwadala ukuthi imizi ikhiqize izinga eliphezulu likadoti/lenkukuma, okuyinkinga ebekade ivele isikhona. Ukukhiqizeka kukadoti emakhaya kanye nasezikoleni kudala izinkinga ezibi kakhulu endaweni. Ukuqeda ukumoshakala/ukuguga kwemithombo yezendawo okuqhubekela phambili, kusobala ukuthi kudingeka izindlela ezisimelele zokugaywa kukadothi kanye nezindlela zokulawula kukadothi kanti konke lokhu kuyiqiniso elingenakuphikiswa. Ngakho-ke, inhloso yocwaningo kwakuwukuphenya imibono yabafundisi bezikole zamabanga aphakeme mayelana nokuxwayisa uhlelo lokulawulwa kukadoti endaweni yase Newcastle, eNingizimu Afrika. Lolu cwaningo ngokulandela indlela yocwaningo eyencike kwingxoxo, luye lwalandela idizayini yocwaningo lotho ukuphenya imibono yabafundisi bamabanga aphakeme mayelana nokuxwayiswa kwabafundi ngokulawulwa kukadoti emakhaya ngaphansi kukamasipaladi waseNewcastle, ongaphansi kwesiFunda saseMajuba, eNingizimu Afrika. Idatha iye yaqoqwa ngokusebenzisa inhlolovo embaxambili, kwahlaziywa indlela yokuziphatha futhi kwahlaziywa imibhalo, kanti le datha iqoqwe ezikoleni zamabanga aphakeme ezintathu kanye nakubafundisi abayisishiyagalolunye, okungabafundisi abafundisa izifundo phecelezi Natural Sciences, Social Sciences kanye neLife Orientation yabafundi bakaGreyidi 8. Ulwazi olutholakele luveze ukuthi abafundisi bazwisisa ukubaluleka kanye nezinzuzo zohlelo lokulawulwa kukadoti, yize kusekhona ukudideka/ukungazwisisani mayelana nohlelo lokulawula ukuphatha kukadoti. Inselelo ebonakele, ikhombise ukuthi abafundisi baswela ukuqeqeshwa ukuze bakwazi ukuzwisisa kahle uhlelo lokulawulwa kukadoti kwizifundo zabo. Ukwehluleka kwabo ukwehlukanisa izindikimba zokulawulwa kukadoti emakhaya ezifundweni zabo zeCAPS kuye kwaba wubufakazi obanele besidingo esisheshayo sokuqeqeshwa kwabafundisi abasemsebenzini ukubanceda ukuba bakwazi ukuhlanganisa izindikimba zezifundo zezendawo environmental education (EE) ezinjengokulawulwa kukadoti ezifundweni zabo.Yize abafundisi behlangabezana nezinselele ezimbalwa mayelana nokusebenzisa indikimba yokulawulwa kukadoti ezifundweni zabo, baye babona ukuthi izinzuzo zalokhu zedlula izinselele. / Curriculum and Instructional Studies / M. Ed. (Environmental Education Curriculum)

Text in English with summaries and keywords in English, Venda and Sepedi / Fuelwood remains a crucial source of energy among the vast majority of rural households because of its availability and affordability in comparison with most energy alternatives. Approximately 17 million people in South Africa live in communal lands where fuelwood can be harvested easily and freely by households, with 80% of the overall fuel consumed for domestic purposes extracted from burning fuelwood. The rapid-excess trends of fuelwood consumption – aggravated by population growth, agricultural and household settlement expansions – pose utmost challenges for community development. Overharvesting of fuelwood can result in fuelwood scarcity, loss of biodiversity, excessive land clearance and soil erosion. This study evaluated the factors that influence fuelwood consumption in households at the Thulamela Local Municipality. The study utilised mixed research methods, comprising quantitative and qualitative methods. A semi-structured questionnaire consisting of both closed and open-ended questions was used to collect data from the households. The collected data was mainly qualitative data (nominal and categorical data) and the researcher used the frequency menu to summarise the data and cross tabulation menu in the Statistical Package for Social Scientists (SPSS) version 25. For cross tabulation, the researcher used the Chi-square (χ2) test to measure the degree of association between two categorical variables. If the p-value is less than 0.05, there is a significant association between variables – thus, the variables dependent on each other. The study found that socio-economic characteristics such as monthly income, employment status, gender, educational level of the household head, number of employed household members, energy expenditure and type of occupation play a significant role in the factors that influence fuelwood consumption. As a result of these factors, fuelwood energy is still being used as a primary energy source by most households to meet their domestic needs for cooking and water heating – despite most of them being electrified. Additionally, lack of environmental education, the erratic electricity supply and staggering living conditions which drive widespread poverty in rural areas contribute to the extensive fuelwood consumption among households. The study highlighted the recommendations on mitigation measures that can be used to reduce extensive fuelwood consumption. These recommendations include encouraging the use of renewable energy and modern energy technologies such as biogas and solar energy, together with improved cooking stoves to help reduce overexploitation of natural resources and prevent indoor air pollution which is associated with heart disease and immortality. There is also a need to raise environmental awareness. It is through education that people’s perceptions, attitudes and behaviour regarding fuelwood consumption practices can be changed. The promotion of sustainable development through harvest control and afforestation can significantly reduce deforestation, loss of biodiversity, fuelwood scarcity and soil erosion. / Khuni dzi kha ḓi shumiswa sa tshiko tshihulwane tsha mafulufulu kha miṱa minzhi ya mahayani ngauri dzi a wanala na u swikelelea musi dzi tshi vhambedzwa na dziṅwe nḓila dza mafulufulu. Vhathu vha swikaho miḽioni dza 17 Afrika Tshipembe vha dzula mahayani hune vha kona u reḓa khuni hu si na vhuleme nahone nga mahala, ngeno zwivhaswa zwi swikaho 80% zwi shumiswaho miḓini zwi tshi bva kha khuni. Maitele maṅwe a tshihaḓu a kushumiselwe kwa khuni – a tshi ṋaṋiswa na nga nyaluwo ya vhathu, u engedzea ha vhulimi na vhupo ha vhudzulo – zwi ḓisa khaedu kha mveledziso ya tshitshavha. U reḓa khuni lwo kalulaho zwi nga vhanga ṱhahelelo ya khuni, u xelelwa nga mutshatshame wa zwi tshilaho, u ṱangula mavu na mukumbululo wa mavu. Ngudo iyi yo ḓiimisela u ela zwivhumbi zwi ṱuṱuwedzaho u shumiswa ha khuni miḓini ngei kha Masipala Wapo wa Thulamela. Ngudo yo shumisa ngona dza ṱhoḓisiso dzo ṱanganaho dzi re na ngona khwanthethivi na khwaḽithethivi. Mbudzisambekanywa dzo dzudzanywaho dzi re na mbudziso dza phindulo nthihi na dza phindulo ndapfu dzo shumiswa u kuvhanganya data miḓini. Data yo kuvhanganyiwaho kanzhi ndi yo sedzaho ndeme (ya tshivhalo na khethekanyo) ngeno muṱoḓisisi o shumisa menyu wa tshivhalo tsha zwithu u nweledza data na menyu wa thebulu dzi leluwaho kha Statistical Package for Social Scientists (SPSS) vesheni ya vhu 25. U itela thebulu dzi leluwaho, muṱoḓisisi o shumisa ndingo dza Chi-square (χ2) u ela tshikalo tsha nyelelano vhukati ha zwithu zwivhili zwo fhambanaho. Arali ndeme ya p i ṱhukhu kha 0.05, hu na u elana hu hulwane vhukati ha zwithu zwi vhambedzwaho – zwithu izwi zwi dovha zwa ṱalutshedzana. Ṱhoḓisiso yo wana uri zwiṱaluli zwa ikonomi na matshilisano sa mbuelo ya ṅwedzi, tshiimo mushumoni, mbeu, ḽeveḽe ya pfunzo ya ṱhoho ya muḓi, tshivhalo tsha vhathu vha shumaho muṱani, mbadelo dza fulufulu na mushumo une muthu a u shuma zwi na mushumo muhulwane kha zwithu zwi ṱuṱuwedzaho u shumiswa ha khuni. Nga ṅwambo wa zwithu izwi, khuni dzi kha ḓi shumiswa sa tshiko tshihulwane tsha fulufulu kha miḓi minzhi u swikelela ṱhoḓea dzavho dza hayani dza u bika na u wana u dudedza – naho vhunzhi havho vhe kha muḓagasi. Nṱhani ha izwo, u sa vha na pfunzo ya vhupo, nḓisedzo ya muḓagasi ine ya dzula i tshi shanduka na maga a kutshilele a konḓaho ane a vhanga vhushai ho andaho kha vhupo ha mahayani zwi vhanga u shumiseswa ha khuni miḓini. Ngudo dzo sumbedzisa themendelo kha maga a u lulamisa ane a nga shumiswa u fhungudza u shumiseswa ha khuni. Themendelo idzi dzi katela u ṱuṱuwedza tshumiso ya mafulufulu ḽo vusuludzwaho na thekhinoḽodzhi dza fulufulu dza musalauno sa bayogese na fulufulu ḽa masana a ḓuvha, kathihi na zwiṱofu zwa u bika zwo khwiniswaho u thusa u fhungudza u tambiseswa ha zwiko zwa mupo na u thivhela tshikafhadzo ya muya nga ngomu zwine zwa vhanga vhulwadze ha mbilu na dzimpfu. Hu na ṱhoḓea ya u ita mafulo a zwa vhupo. Ndi nga kha pfunzo hune kuvhonele kwa vhathu, kusedzele kwa zwithu na vhuḓifari havho maelana na kushumiselwe kwa khuni zwa nga shandukiswa. U bveledzwa ha mveledziso i sa nyeṱhi nga kha ndango ya khaṋo na u ṱavhiwa ha miri zwi nga fhungudza vhukuma u fhela ha maḓaka, u lozwiwa ha mutshatshame wa zwi tshilaho, u konḓa ha khuni na mukumbululo wa mavu. / Dikgong tša go bešwa di tšwela pele go ba methopo o bohlokwa wa enetši gareng ga bontši bja malapa a dinagamagaeng ka lebaka la ge di hwetšagala le go se ture ga tšona ge di bapetšwa le mekgwa ye mengwe ya enetši. Tekano ye e ka bago batho ba dimilione tše 17 ka Afrika Borwa ba dula mafelong a magaeng fao dikgong di ka kgonago go rengwa gabonolo le ka tokologo ke malapa a, fao e lego gore 80% ya palomoka ya dibešwa tšeo di šomišwago ka gae di hwetšwago go dikgong. Lebelo leo ka lona dikgong di hwetšago ka lona gore di tle di bešwe – leo le mpefatšwago ke go gola ga setšhaba, temo le go oketšega ga madulo a batho – le tliša ditlhohlo tše kgolo tlhabollong ya setšhaba. Go rema dikgong go fetišiša go ka feletša ka go hlaelela ga tšona, tahlegelo ya phedišano ya diphedi tša mehutahuta, go rema mehlare ka fao go fetišišago le kgogolego ya mobu. Dinyakišišo tše di ikemišeditše go sekaseka mabaka ao a huetšago go šomišwa ga dikgong ka malapeng ka Masepaleng wa Selegae wa Thulamela. Dinyakišišo tše di šomišitše mekgwa ya dinyakišišo ye e hlakantšwego, ye e lego wa dinyakišišo tša bontši le wa dinyakišišo tša boleng. Dipotšišonyakišišo tšeo di beakantšwego ka seripa tše di nago le bobedi dipotšišo tša di nago le dikgetho le dipotšišo tšeo di nyakago gore motho a fe maikutlo a gagwe di šomišitšwe go kgoboketša tshedimošo ka malapeng. Tshedimošo ye e kgobokeditšwego e bile kudu tshedimošo ya boleng (ya dipalo le ya go hlophiwa) gomme monyakišiši o šomišitše menyu wa bokgafetšakgafetša go dira kakaretšo ya tshedimošo le go menyu wa go bea dilo ka dintlha ka Sehlopheng sa Dipalopalo sa Bašomi ba tša Mahlale a Leago (SPSS) bešene ya 25. Go bea dilo ka dintlha, monyakišiši o šomišitše teko ya Chi-square (χ2) go ela bogolo bja kamano magareng ga diphapano tše pedi tša magoro. Ge p-value e le ye nnyane go 0.05, go na le kamano ye bohlokwa magareng ga diphapano – ke gore, diphapano di a hlalošana. Dinyakišišo di hweditše gore dipharologantši tša ekonomi ya setšhaba tša go swana le letseno la kgwedi ka kgwedi, maemo a mošomo, bong, maemo a thuto a hlogo ya lapa, palao ya maloko a ka lapeng ao a šomago, tšhomišo ya tšhelete go enetši le mohuta wa mošomo di raloka tema ye bohlokwa ka mabakeng ao a huetšago go šomišwa ga dikgong. Ka lebaka la mabaka a, enetši ya dikgong e sa šomišwa bjalo ka methopo o bohlokwa wa enetši ke malapa a mantši ka nepo ya go fihlelela dinyakwa tša bona tša ka gae tša go apea le go ruthufatša dintlo – go sa kgathale gore bontši bja tšona ke tša mohlagase. Godimo ga fao, tlhokego ya thuto ya mabapi le tikologo, kabo ya mohlagase ye e sa tshepišego le maemo a bophelo ao a hlobaetšago ao a hlohleletšago bohloki ka dinagamagaeng di tsenya letsogo go tšhomišo ya dikgong go fetišiša ka malapeng. Dinyakišišo di hlagiša ditšhišinyo tša mabapi le go fokotša tšhomišo ya dikgong go fetišiša. Ditšhišinyo tše di akaretšwa go hlohleletša tšhomišo ya mohlagase wa go dirišwa leswa le ditheknolotši tša enetši tša sebjalebjale tša go swana le gase ya tlhago le mohlagse wa sola, gotee le ditofo tša go apea tšeo di kaonafaditšwego ka nepo ya go fokotša go šomiša kudu methopo ya tlhago le go thibela tšhilafatšo ya moya ya ka dintlong e lego seo se amantšhwago le bolwetši bja pelo le mahu. Gape go na le tlhokego ya go tliša temošo ya tša tikologo. Ke ka go diriša thuto fao e lego gore maikutlo a batho, ditebelelo le maitshwaro a bona mabapi le ditiro tša tšhomišo ya dikgong a tlago fetošwa. Tšwetšopele ya tlhabollo ya go ya go iule ka taolo ya go rema dikgong le go bjala mehlare fao go ka fokotšago go rengwa ga mehlare, tahlegelo ya mehutahuta ya diphedi, tlhaelelo ya dikgong le kgogolego ya mobu. / Environmental Sciences / M. Sc. (Environment Management)