The promotion of Afrocentric education is a current issue in Africa. This study aimed to establish the role of indigenous knowledge (IK) in the development of Senior Phase learners' design skills in Technology Education (TE). The study was guided by the constructivist theory, which is based on the assumption that prior learning can play a role in learning. When learning new things in a TE class, learners can benefit from their daily experiences in deriving meaning. Three schools from the Vhembe district in Limpopo Province participated in this study. The purposive sampling technique was used to select Technology teachers, heads of departments, TE specialists, learners and parents from these schools to participate in the study. Data were collected by way of individual and focus group interviews, participant observations and the analysis of documents and artifacts. The findings revealed that IK can increase learners' understanding and acquisition of design skills. However, this study revealed that the integration of IK can be hampered by factors such as the teachers' inability to use indigenous artifacts, the use of unvaried assessment methods, and a negative attitude towards culturally relevant pedagogy and IK. This study ultimately contributed an indigenous knowledge-based design process (IKBDP). Unlike the current conventional approach, an IKBDP has the potential to transform the teaching of Technology, thereby giving recognition to IK and accommodating learners from indigenous backgrounds. / Ku yisa emahlweni dyondzo yo vona swilo hi tihlo ra Xiafrika, i mhaka leyi nga le mahlweni eAfrika. Ndzavisiso lowu wu na xikongomelo xa ku vona ndzima ya vutivi bya ndhavuko ku nga indigenoous knowledge (IK) eka nhluvuko wa vadyondzi va xiyimo xa le henhla hi swikili swa dizayini ya dyondzo ya theknoloji ku nga Technology Education (TE). Ndzavisiso wu leteriwe hi constructivist theory, leyi yi seketeriweke hi mianakanyo kumbe vonelo ra leswo dyondzo leyi vanhu va taka na yona ya khale (prior learning) yi nga tlanga ndzima eku dyondzeni. Loko ku dyondziwa leswintshwa eka klasi ya TE, vadyondzi va nga vuyeriwa hi ku landza ntokoto wa vona wa masiku eku kumeni tinhlamuselo. Swikolo swinharhu eka distriki ya Vhembe eka Xifundzhankulu xa Limpopo swi ve na xiavo eka ndzavisiso lowu. Xikongomelo xa thekniki ya ku endla sampuli xi tirhisiwe ku langa mathicara ya Technology, tinhloko ta tindzhawulo, vatokoti va TE, vadyondzi na vatswari eka swikolo leswi va ve na xiavo eka ndzavisiso. Ku hlengeletiwe data eka munhu hi wun'we wun'we na le ka mintlawa ya xikongomelo lexi hi ku endla mimburisano ya ti-interview, ku xiyaxiya leswi swi endliwaka hi vateki va xiavo na nxopanxopo wa tidokumente na swilo leswi swi endliweke hi mavoko (artifacts). Vuyelo bya ndzavisiso byi kombe leswo IK yi nga pfuneta ku twisisa ka vadyondzi na ku kuma swikili swa dizayini. Kambe, ndzavisiso lowu wu kombise leswo ku katsiwa ka IK swi nga kavanyetiwa hi swilo swo fana na ku tsandzeka ka mathicara ku tirhisa swiendliwa swa mavoko swa ndhavuko, ku tirhisiwa ka tindlela to ka ti nga cinciwi ta nkambelo, na mianakanyo leyi nga ri ku leyinene mayelana na ndlela ya madyondziselo na IK. Ndzavisiso lowu ekuheteleleni wu pfunete fambiselo ra leswi vuriwaka indigenous knowledge-based design process (IKBDP). Hi ku hambana na fambiselo ra ntolovelo, IKBDP yi na ntamo wo cinca madyondziselo ya TE, no pfuneta ku amukela IK no angarhela vadyondzi lava va humaku eka fambiselo ra vutivi bya ndhavuko. / Tsweletso ya thuto ya Seaforika ke ntlha e e tsweletseng ga jaana mo Aforika. Maikaelelo a thutopatlisiso e ne e le go lebelela seabe sa kitso ya tshimologo (IK) mo tlhabololong ya bokgoni jwa thadiso jwa barutwana ba Legato le Legolwane mo Thutong ya Thekenoloji (TE). Thutopatlisiso e kaetswe ke tiori e e elang tlhoko ka moo batho ba ikagelang bokao ka gona (constructivist theory), e e ikaegileng ka mogopolo wa gore thuto e e ntseng e le gona e ka nna le seabe mo go ithuteng. Fa barutwana ba ithuta dilo tse dintšhwa mo phaposiborutelong ya TE, ba ka ungwelwa go tswa mo maitemogelong a bona go bona bokao. Dikolo di le tharo go tswa kwa kgaolong ya Vhembe kwa Porofenseng ya Limpopo di nnile le seabe mo thutopatlisisong eno. Go dirisitswe thekeniki ya go tlhopha sampole go ya ka maitlhomo a thutopatlisiso go tlhopha barutabana ba Thekenoloji, ditlhogo tsa mafapha, baitseanape ba TE, barutwana le batsadi go tswa kwa dikolong tseno go nna le seabe mo thutopatlisisong. Data e kokoantswe ka tsela ya go dirisa dipotsolotso tsa batho bongwe ka bongwe le ditlhopha tse di tlhophilweng, go ela bannileseabe tlhoko le tshekatsheko ya dikwalo le dilwana tsa tiro ya diatla. Diphitlhelelo di senotse gore IK e ka oketsa go tlhaloganya ga barutwana le go iponela bokgoni jwa go thadisa. Le fa go le jalo, thutopatlisiso eno e senotse gore go akarediwa ga IK go ka sitisiwa ke dintlha di tshwana le fa barutabana ba sa kgone go dirisa dilwana tsa tiro ya diatla tsa tshimologo, tiriso ya mekgwa ya tlhatlhobo e e sa farologanang, le megopolo e e sa siamang e e lebisiwang kwa katisong e e maleba mo setsong le IK. Kwa bokhutlong, thutopatlisiso eno e tshwaetse ka thulaganyo ya thadiso e e ikaegileng ka kitso ya tshimologo (IKBDP). Go farologana le mokgwa wa tlwaelo, IKBDP e na le kgonagalo ya go ka fetola go rutwa ga TE, mme ka go rialo e lemoga IK le go akaretsa barutwana ba ba nang le lemorago la tsa tshimologo. / Curriculum and Instructional Studies / D. Ed. (Curriculum Studies)

Text in English with abstracts and keywords in English and Setswana / Aim: The purpose of the research was to determine the magnitude and factors associated with gestational diabetes mellitus (GDM), and to explore the experiences of gynaecologists/obstetricians and midwives in the monitoring and prevention of GDM- related adverse maternal outcomes in order to propose best practice guidelines which may be implemented to overcome the problem. Methods: A concurrent mixed methods design was used. Participants for the quantitative study were selected using systematic random sampling, with purposive sampling being used for the qualitative part of the study. A total of 2000 medical records were reviewed using a checklist, in addition to which 7 gynaecologists/obstetricians and 12 midwives were interviewed using an in-depth interview guide. Descriptive and inferential statistics were used for the quantitative part, while Colaizzi’s manual qualitative data analysis method wasused for the qualitative part of the study. Findings: The magnitude of GDM was found to be 2.2%. Age and family history of diabetes mellitus were found to be factors associated with GDM (at p < 0.001). Other factors such as obesity, previous GDM, previous history of fetal macrosomia and multiple gestations were identified by respondents as factors related with GDM. In addition, the study explored the experiences of health professionals (HPs) in the monitoring and prevention of adverse maternal outcomes related to GDM, with the results showing some differences in screening and diagnostic techniques. It was also shown that lifestyle modification (physical exercise, diet management) and medication were utilised for managing women with GDM. In this regard, all the HPs agreed that creating awareness is the best intervention for preventing GDM as well as its adverse maternal outcomes. Conclusions: The magnitude of GDM is increasing, and much needs to be done to draw attention to the burden that GDM places on the health of pregnant women and the public. Since GDM is not considered a public health problem, little is being done to monitor the condition and its adverse maternal outcomes. It is hoped that the best practice guidelines developed from this research study may assist in reducing the adverse maternal outcomes of GDM in Ethiopia / Maikaelelo: Lebaka la patlisiso e ne e le go tlhotlhomisa go nna teng le mabaka a a golaganeng le bolwetsi jwa sukiri jwa baimana (GDM), le go tlhotlhomisa maitemogelo a dingaka tsa malwetsi a basadi (gynaeologists/ obstetricians) le babelegisi mo go tlhokomeleng le go thibeleng ditlamorago tse di maswe mo baimaneng tse di amanang le GDM gore go tshitshinngwe dintlhakaelo tse di gaisang tse di ka diragadiwang go fenya bothata. Mekgwa: Go dirisitswe thadiso ya mekgwa e e tlhakantsweng. Banni-le-seabe ba thutopatlisiso e e lebelelang dipalopalo ba ne ba tlhophiwa go diriswa go tlhopha sampole ka go se latele thulaganyo, mme go tlhopha sampole ka maikaelelo go ne ga diriswa mo karolong ya thutopatlisiso e e lebelelang mabaka. Go sekasekilwe palogotlhe ya direkoto tsa kalafi tse 2 000 go diriswa lenanetshekatsheko, mme mo godimo ga moo, go ne ga nna le dipotsolotso le dingaka tsa malwetsi a basadi di le supa le babelegisi ba le 12 go diriswa kaedi ya dipotsolotso tse di tseneletseng. Dipalopalo tse di tlhalosang le tse go sweditsweng ka tsona di ne tsa diriswa mo karolong ya dipalopalo ya thutopatlisiso, fa go dirisitswe mokgwa wa ga Colaizi wa tokololo ya data ya mabaka mo karolong e e lebelelang mabaka. Diphitlhelelo: Go nna teng ga GDM go ne ga fitlhelwa e le 2.2%. Dingwaga le hisetori ya bolwetsi jwa sukiri ya baimana mo lelapeng di fitlhetswe e le dintlha tse di golaganeng le GDM (ka p < 0.001). Dintlha dingwe, jaaka go nona phetelela, GDM mo nakong e e fetileng, go nna teng ga macrosomia ya masea mo nakong e e fetileng le boimana jwa masea a feta bongwe di ne tsa supiwa ke batsibogi jaaka dintlha tse di golaganeng le GDM. Go tlaleletsa foo, thuto e ne ya sekaseka maitemogelo a baporofešenale ba boitekanelo (HPs) mo tlhokomelong le thibelo ya ditlamorago tse di sa siamang mo baimaneng tse di golaganeng le GDM, mme dipholo di bontshitse dipharologano dingwe mo dithekeniking tsa go sekirina le go phekola. Go bonagetse gape gore phetolo ya mokgwa wa botshelo (katiso ya mmele, tsamaiso ya mokgwa wa go ja) le kalafi di ne tsa diriswa go laola bolwetsi jwa basadi ba ba nang le GDM. Mo lebakeng le, baporofešenale botlhe ba boitekanelo ba ne ba dumelana gore go dira temoso ke tsereganyo e e gaisang ya go thibela GDM ga mmogo le ditlamorago tsa yona tse di sa siamang mo baimaneng. Ditshwetso: Go nna teng ga GDM go a oketsega, mme go tshwanetse go dirwa go le gontsi go lemosa ka mokgweleo o bolwetse jono bo o bayang mo boitekanelong jwa baimana le setšhaba. Ka ntlha ya gore GDM ga e kaiwe jaaka bothata jwa boitekanelo jwa setšhaba, ga go dirwe go le kalo go tlhokomela bolwetsi le ditlamorago tsa jona tse di sa siamang mo baimaneng. Go solofelwa gore dintlhakaelo tsa tiriso e e gaisang tse di dirilweng mo thutopatlisisong eno di ka thusa go fokotsa ditlamorago tse di sa siamang tsa GDM mo baimaneng kwa Ethiopia. / Health Studies / D. Litt. et Phil. (Public Health)

Text in English, Tswana and siSwati / This dissertation examines the multiplicity of social positions within which African women in the postcolonial era find themselves. It focuses on how the dramatic dialogue depicts the positions of women in Zakes Mda’sThe Nun’s Romantic Story, And the Girls in their Sunday Dresses and You Fool, How can the Sky Fall. The study is intended to explore the dramatic dialogue in these plays and to show whether there is any evidence of change in women’s positions. It seeks to demonstrate the extent to which the positions of women have changed and also how the dramatic dialogue in the selected plays of Zakes Mda indicates the change in women’s positions. / Thutopatlisiso eno e tlhatlhoba maemo a loago a mantsintsi a basadi ba maAforika ba ba tshelang mo motlheng wa morago ga puso ya bokoloniale ba iphitlhelang ba le mo go ona. E tota ka moo puisano ya terama e bontshang maemo a basadi ka gona mo The Nun’s Romantic Story, And the Girls in their Sunday Dresses le You Fool, How can the Sky Fall tsa ga Zakes Mda. Maikaelelo a thutopatlisiso ke go sekaseka puisano ya terama mo metshamekong eno go bontsha gore a go na le bosupi bope jwa diphetogo mo maemong a basadi. E batla go bontsha ka moo maemo a basadi a fetogileng ka gona le ka moo puisano ya terama mo metshamekong e e tlhophilweng ya ga Zakes Mda e bontshang diphetogo mo maemong a basadi ka gona. / Ledisetheshini ihlolisisa tikhundlanyenti tetenhlalo bomake base-Afrika labatitfola bakuto ngemuva kwesikhatsi sembuso webukolonali (umbusobucalu). Igcile ekutsini inkhulumomphendvulwane emidlalweni yaZakes Mda itikhombisa kanjani letikhundla tabomake; i-The Nun’s Romantic Story [Indzaba yelutsandvo yemasisitela], ne-Girls in their Sunday Dresses [Emantfombatana etingutjeni tawo teLisontfo] ne-You Fool [Wena Silima], How can the Sky Fall [Singawa kanjani Sibhakabhaka]. Lolucwaningo lwentelwe kuhlolisisa inkhulumomphendvulwane kulemidlalo kanye nekukhombisa kutsi ingabe bukhona yini bufakazi bengucuko etikhundleni tabomake. Ifuna kukhombisa kutsi tikhundla tabomake tigucuke kangakanani kanye nekutsi inkhulumomphendvulwane emidlalweni lekhetsiwe yaZakes Mda ikukhombisa kanjani kugucuka kwetikhundla tabomake. / English Studies / M.A.(Theory of Literature)

Summaries in German, English and Zulu / Text in German / Die praktisch-theologische Studie untersucht spirituelle Bedürfnisse von ambulanten Palliativpatienten. Dazu wurden Fokusgruppendiskussionen mit Teams aus der ambulanten Palliativversorgung in Nordhessen durchgeführt und diese nach ihren Erfahrungen und Beobachtungen gefragt. Theoretische Grundlagen zur Spiritualität im Kontext der Palliativversorgung bilden den Rahmen zur Auswertung der empirischen Masterarbeit mittels qualitativer Inhaltsanalyse. Der Befund zeigt, dass das Erkennen von spirituellen Bedürfnissen bei Patienten die Teammitglieder mehrheitlich vor Herausforderungen stellt und multiple Verunsicherung sowie Probleme im Umgang bestehen. Außerdem prägen persönliche Überzeugungen ihre Wahrnehmung maßgeblich. Die beobachtete Spiritualität ist überwiegend kirchlich geprägt und beruht auf christlichen Elementen wie Gebete, Glauben oder Begleitung durch PfarrerInnen. Teammitglieder sprechen zudem Begegnungen, „Dasein“ und (Kirchen)Musik eine spirituelle Dimension zu. Es gibt auch Patienten, die keine spirituellen Bedürfnisse haben oder derartiges ablehnen. Die Praktische Theologie könnte zukünftig als bedürfnisorientierte Kompetenzgeberin dienen, damit Mitarbeitende aus dem Gesundheitssystem befähigt werden, spirituelle Bedürfnisse ihrer Patienten wahrzunehmen, zu reflektieren und ihnen angemessen zu begegnen. / This practical theological study examined the spiritual needs of outpatient palliative care patients. Focus group discussions were conducted with outpatient palliative care teams. They were asked about their experiences and observations. Theoretical foundations of spirituality and palliative care formed the framework for the evaluation of empirical research by using qualitative content analysis. Findings show that recognition of spiritual needs in patients poses a challenge to the majority of team members, as well as insecurities and problems in dealing with them. The observed spirituality is predominantly ecclesiastical and based on Christian elements such as prayers, faith and accompaniment by pastors. Team members address encounters, "being" and music as spiritual dimensions. There are also patients who have no spiritual needs. In future, practical theology could serve as a needs-based provision of competences, so that employees of health systems can be empowered to perceive, reflect on and adequately respond to the spiritual needs of their patients. / Boithuto jwa thutobomodimo bo tlhatlhobile ditlhokwa tsa semoya tsa balwetse ba tlhokomelo ya malwetse a bofelelo ya kalafo ya balwetse ba kwa ntle. Dipuisano tsa setlhopha tsa tsepamo di ne tsa dirwa ka ditlhopha tsa tlhokomelo ya malwetse a bofelelo a kalafo ya balwetse ba kwa ntle. Ba ne ba bodiwa ka maitemogelo le ditemogo tsa bona. Metheo ya thutobomodimo le tlhokomelo ya malwetse a bofelelo di bopile letlhomeso la tlhotlhwafatso ya patlisiso ya mmatota ka go dirisa tshetshereganyo ya diteng tsa boleng. Dipatlisiso di bontsha fa kamogelo ya ditlhokwa tsa semoya mo balwetseng e tlisa kgwetlho mo bontsing jwa ditokololo tsa setlhopha, ga mmogo le go sa itshepeng go gontsi le mathata a go samagama le tsona. Bosemoya jo bo bonwang bontsi ke jwa sekeresete, mme bo ikaegile ka dielemente tsa Bokeresete jaaka dithapelo, tumelo le tshwaragano le baruti. Ditokololo tsa setlhopha di bua ka ga dikgolagano, "go nna" le mmino jaaka ditekanyo tsa semoya. Gape go na le balwetse ba ba se nang ditlhokwa tsa semoya. Mo bokamosong, thutobomodimo ya tiriso e ka dira jaaka kabelo e e ikaegileng ka ditlhokwa tsa dikgono, gore bathapi ba dithulaganyo tsa boitekanelo ba maatlafadiwe go lemoga, go supa tshwano le go tsibogela ditlhokwa tsa semoya tsa balwetse ba bona. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

Text in German, with German, English and Southern Sotho summaries / Includes bibliographical references (leaves 149-153) / Die praktisch-theologische Studie untersucht spirituelle Bedürfnisse von ambulanten Palliativpatienten. Dazu wurden Fokusgruppendiskussionen mit Teams aus der ambulanten Palliativversorgung in Nordhessen durchgeführt und diese nach ihren Erfahrungen und Beobachtungen gefragt. Theoretische Grundlagen zur Spiritualität im Kontext der Palliativversorgung bilden den Rahmen zur Auswertung der empirischen Masterarbeit mittels qualitativer Inhaltsanalyse. Der Befund zeigt, dass das Erkennen von spirituellen Bedürfnissen bei Patienten die Teammitglieder mehrheitlich vor Herausforderungen stellt und multiple Verunsicherung sowie Probleme im Umgang bestehen. Außerdem prägen persönliche Überzeugungen ihre Wahrnehmung maßgeblich. Die beobachtete Spiritualität ist überwiegend kirchlich geprägt und beruht auf christlichen Elementen wie Gebete, Glauben oder Begleitung durch PfarrerInnen. Teammitglieder sprechen zudem Begegnungen, „Dasein“ und (Kirchen)Musik eine spirituelle Dimension zu. Es gibt auch Patienten, die keine spirituellen Bedürfnisse haben oder derartiges ablehnen. Die Praktische Theologie könnte zukünftig als bedürfnisorientierte Kompetenzgeberin dienen, damit Mitarbeitende aus dem Gesundheitssystem befähigt werden, spirituelle Bedürfnisse ihrer Patienten wahrzunehmen, zu reflektieren und ihnen angemessen zu begegnen. / This practical theological study examined the spiritual needs of outpatient palliative care patients. Focus group discussions were conducted with outpatient palliative care teams. They were asked about their experiences and observations. Theoretical foundations of spirituality and palliative care formed the framework for the evaluation of empirical research by using qualitative content analysis. Findings show that recognition of spiritual needs in patients poses a challenge to the majority of team members, as well as insecurities and problems in dealing with them. The observed spirituality is predominantly ecclesiastical and based on Christian elements such as prayers, faith and accompaniment by pastors. Team members address encounters, "being" and music as spiritual dimensions. There are also patients who have no spiritual needs. In future, practical theology could serve as a needs-based provision of competences, so that employees of health systems can be empowered to perceive, reflect on and adequately respond to the spiritual needs of their patients. / Boithuto jwa thutobomodimo bo tlhatlhobile ditlhokwa tsa semoya tsa balwetse ba tlhokomelo ya malwetse a bofelelo ya kalafo ya balwetse ba kwa ntle. Dipuisano tsa setlhopha tsa tsepamo di ne tsa dirwa ka ditlhopha tsa tlhokomelo ya malwetse a bofelelo a kalafo ya balwetse ba kwa ntle. Ba ne ba bodiwa ka maitemogelo le ditemogo tsa bona. Metheo ya thutobomodimo le tlhokomelo ya malwetse a bofelelo di bopile letlhomeso la tlhotlhwafatso ya patlisiso ya mmatota ka go dirisa tshetshereganyo ya diteng tsa boleng. Dipatlisiso di bontsha fa kamogelo ya ditlhokwa tsa semoya mo balwetseng e tlisa kgwetlho mo bontsing jwa ditokololo tsa setlhopha, ga mmogo le go sa itshepeng go gontsi le mathata a go samagama le tsona. Bosemoya jo bo bonwang bontsi ke jwa sekeresete, mme bo ikaegile ka dielemente tsa Bokeresete jaaka dithapelo, tumelo le tshwaragano le baruti. Ditokololo tsa setlhopha di bua ka ga dikgolagano, "go nna" le mmino jaaka ditekanyo tsa semoya. Gape go na le balwetse ba ba se nang ditlhokwa tsa semoya. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

Hazing is an ancient, universal practice. In past and modern societies, the need to join a group is an aspect of our humanity. The process of joining a group frequently includes the need to be hazed in order to legitimate full membership. This study uses the theoretical frameworks of Michel Foucault, Pierre Bourdieu’s perspectives of social order, Henri Tajfel and John Turner’s theory of social identity, and Albert Bandura’s theory of moral disengagement to look at individuals joining groups. In particular, the study has sought to ascertain why those who haze are motivated to act. A grounded theory has been developed through interviewing young adults, who while in positions of leadership as Grade 12 learners in Gauteng schools, planned hazing activities. The grounded theory shows that hazing while enacted by an individual is not solely driven by that person, but rather hazing is a means of cultural reproduction. The mechanism through which hazing occurs focuses on achieving a sense of belonging, conforming to a given culture and consenting to hazing. The hazer is motivated to pass on aspects of the school’s culture, namely school traditions, hierarchical structures, means and standards of discipline, and showing appropriate respect to others. The hazer believes that this can be achieved as those being hazed will comply if they can avoid being humiliated. The developed theory is grounded and was verified through interviewing stakeholders in the school community who had extensive knowledge of the school culture and of Grade 12 learners. / Ukufikisa kungumkhuba wasemandulo, owenziwa emhlabeni wonke. Emiphakathini yasendulo neyenamuhla, isidingo sokuhlanganyela neqembu elithile yinto eyingxenye yobuntu bethu. Inqubo yokuhlanganyela neqembu elithile kuvame ukufaka kukona isidingo sokufikiswa ukuze umuntu abe yilungu ngokuphelele. Lolu cwaningo lusebenzisa izinhlaka zemiqondo yezinzululwazi ezingoMichel Foucault noPeter Bourdieu wokuhleleka kwezenhlalakahle, umbono kaHenri Tajfel noJohn Turner wokuzibandakanya kwabantu kwezenhlalo kanye nombono ka-Albert Bandura wokuziphatha ngendlela engahambisani nemigomo yokulunga ukuze kubukwe abantu abajoyina amaqembu. Ngokusempeleni, ucwaningo lufuna ukubheka ukuthi labo abafikisayo bakhuthazwa yini. Umqondo wenzululwazi wakhiwa ngokuba kubuzwe intsha esencane imibuzo, intsha eyayihlela izinhlelo zokufikisa eyayisezikhundleni zokuhola abafundi ngenkathi yenza iBanga 12 ezikoleni zaseGauteng. Umbono wenzululwazi ozinzile uveza ukuthi ukufikiswa, yize kwenziwa umuntu oyedwa kusuke kungaholwa yilowo muntu kuphela, kodwa ukufikiswa kuyindlela yokukhiqiza kabusha ngokwesiko. Indlela okwenziwa ngayo lokhu kufikisa igxile ekufezeni umuzwa wokuba yingxenye yabathize, ukuguqukela osikweni nasekuvumeleni ukufikiswa. Lowo okunguye ofikisayo usuke efuna ukudlulisela phambili izingxenye zamasiko esikole, njengemikhuba, ukwakheka ngokushiyana kwamazinga, izindlela nemigomo yokuziphatha kahle, kanye nokubonisa inhlonipho kwabanye. Lowo okunguye ofikisayo ukholelwa ekutheni lokhu kungafezwa njengoba labo abafikiswayo bezokwenza lokho okuthiwa abakwenze inqobo nje uma bezogwema ukuhlukunyezwa. Umqondo wenzululwazi osunguliwe uzinzile futhi waqinisekiswa ngokufaka ababambiqhaza imibuzo emiphakathini yezikole eyayinolwazi olunzulu maqondana nesiko lesikole kanye nabafundi beBanga 12. / Thupiso ke mokgwa wa kgale, wa lefase ka bophara. Ditshabeng tsa kgale le tsa mehleng ye, tlhoko ya go tsenela sehlopha ke karolo ya botho bja rena. Tshepetso ya go tsenela sehlopha gantsi e akaretsa tlhoko ya thupiso go kgonthisisa boleloko bjo bo feletsego. Nyakisiso ye e somisa mahlamo a teori a Foucault, dipono tsa Pierre Bourdieu tsa thulaganyo ya setshaba, teori ya Henri Tajfel le John Turner ya boitshupo bja setshaba, le teori ya Albert Bandura ya tlogelo ya melawana ya boitshwaro go lekola batho ba ba tsenelago dihlopha. Ka kakaretso, nyakisiso ye e lekile go kgonthisisa gore gobaneng bao ba rupiswago ba hlohleletswa go tsea magato. Teori ya kgoboketso le tshekatsheko e tsweleditswe ka go botsisa baswa dipotsiso bao, ge ba sa le maemong a boetapele bjalo ka barutwana ba Mphato wa 12 dikolong tsa Gauteng, ba rulagantsego ditiro tsa go sira. Teori ya kgoboketso le tshekatsheko e laetsa gore thupiso bjale ka ge e diragatswa ke motho ga e susumetswe ke motho yoo a le nosi, eupsa thupiso ke mokgwa wa pusoloso ya setso. Mokgwa wo thupiso e diregago ka wona o tsepeletse go fihlelela boikwelo bja go amogelega, go latela setso se se filwego le go dumelelana le thupiso. Morupisi o hlohleletswa go fetisetsa dikarolo tsa setso tsa sekolo, e lego ditso tsa sekolo, dibopego tsa haerakhi, mekgwa le maemo a tayo, le go laetsa tlhompho ya maleba go ba bangwe. Morupisi o dumela gore se se ka fihlelelwa bjalo ka ge bao ba rupiswago ba obamela ge ba ka thibela go goboswa. Teori ye e hlabolotswego e kgobokeditswe le go sekasekwa gomme e ile ya tiiswa ka go ka botsisa bakgathatema dipotsiso sekolong sa setshaba bao ba nago le tsebo ye e tseneletsego ya setso sa sekolo le ya barutwana ba Mphato wa 12. / Educational Studies / D. Ed. (Comparative Education)