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)

Child trafficking is a crime committed against humanity; it is punishable by the law and can be prevented by the law. According to the International Labour Organization (ILO), the United Nations International Emergency Fund (UNIICEF) and the United Nations Global Initiative to Fight Human Trafficking (UN.GIFT) (2009:01), 1,2 million children are trafficked, domestically and across borders worldwide, for labour and sexual exploitation, drug trade, organ removal and illegal child adoption. The trauma of this can be so inordinate, leaving victims broken and hopeless (Frederick 2005:8-12). Although numerous studies have been conducted on the subject of human/child trafficking, it was found that little research has been conducted on the aftercare of victims. As a result, this research focused mainly on exploring and assessing aftercare support provided to victims of human trafficking, specifically children. This qualitative research found that child trafficking has serious negative effects on the victims who suffer, among others, violation of children’s rights, physical pain and psychological and emotional trauma. A society cannot function optimally when such atrocities are committed against its most innocent members who are supposed to be its future. Accordingly, adequate aftercare support, which aims at enabling and empowering victims of child trafficking to regain control over every aspect of their lives, is crucial. The 30 participants who were interviewed for this study revealed that victim identification is the initial and the most vital step towards offering victims aftercare. The next step in the offering of aftercare of victims is the rescuing of victims followed by the immediate placing of victims in transitory places of safety where their basic needs are taken care of and they are provided with instant physical and specialised psychological support. Even though participants provided details of the type of programmes currently offered in South Africa, it was found that aftercare centres, in their current state, are not sufficiently resourced to offer the appropriate support to victims of child trafficking. It is for this reason that transitional housing with long term housing assistance and programmes tailor-made for victims of child trafficking be considered. It is evident from the literature and theory that the triple challenge of poverty, inequality and unemployment perpetuates the crime of child trafficking. Therefore, as a form of long-term preventative measure, it is suggested that stakeholders, such as the Department of Basic Education (DoE), Department of Social Development (DSD) and Department of Health (DoH), focus attention on ensuring that victims of child trafficking are not denied the right to go to school and that societal norms, which propagate inequality, are discouraged. The latter can be done by teaching boy children from a young age positive masculinity, such as respecting girl children and their bodies, helping with house chores or crying when in pain. Moreover, the DoE should consider revising its curriculum and focus on teaching learners to strive to become employers and not job seekers as they are currently taught. This may have a positive impact on the current high unemployment rate in South Africa and, in turn, inequality and poverty, which are all push factors for human and child trafficking. / Go gweba ka bana ke bosenyi bjo bo dirwago kgahlanong le batho; ke bosenyi bjo bo otlwago ke molao gomme bo ka thibelwa ke molao. Go ya ka ILO, UNICEF le UNGIFT (2009:01), go gwebjwa ka bana ba e ka bago dimilione tše 1,2, ka mo nageng le go ralala le mellwane lefaseng, go ba šomiša mabakeng a mešomo le a thobalano, go dikgwebišano tša diokobatši, go ba ntšha ditho tša mmele le go thwalwa ga bona mo go sego molaong. Bohloko bja se e ka ba bjo bogolo kudu, bo tlogela batšwasehlabelo ba robegile dipelo gape ba se na le kholofelo (Frederick 2005:8-12). Le ge go dirilwe dithuto tše ntši ka hlogotaba ya go gweba ka batho/bana go hweditšwe gore go dirilwe dinyakišišo tše nnyane ka tlhokomelo ya ka morago ya batšwasehlabelo. Ka lebaka la seo, nyakišišo ye e tsepeletše kudu go hlohlomišeng le go lekoleng thekgo ya tlhokomelo ya ka morago ye e fiwago batšwasehlabelo ba kgwebo ka batho, kudukudu bana. Nyakišišo ye ya qualitative e hweditše gore go gweba ka bana go na le ditlamorago tše šoro tše fošagetšego go batšwasehlabelo bao ba itemogelago, gareng ga tše dingwe, kgatako ya ditokelo tša bana, bohloko bja mmele le tlaišego ya monagano le maikutlo. Setšhaba se ka se phele gabotse ge ditlaišo tše bjalo di dirwa kgahlonong le maloko a sona ao a lokilego ao e swanetšego go ba bokamoso bja sona. Ka lebaka leo, thekgo ya maleba ya tlhokomelo ya ka morago, yeo maikemišetšo a yona e lego go dumelela le go matlafatša batšwasehlabelo ba kgwebo ka bana go ka tšea taolo gape ya karolo ye nngwe le ye nngwe ya maphelo a bona, e bohlokwa kudu. Bakgathatema ba ba 30 bao ba ilego ba botšišwa dipotšišo mabapi le thuto ye ba tšweleditše gore tšhupetšo ya batšwasehlabelo ke kgato ya pele gape ye bohlokwa kudu go abeng batšwasehlabelo tlhokomelo ya ka morago. Kgato ya go latela kabong ya tlhokomelo ya ka morago go batšwasehlabelo ke go hlakodiša batšwasehlabelo gomme gwa latela ke go bea semeetseng ga batšwasehlabelo mafelong a nakwana a tšhireletšo moo dinyakwa tša bona tša motheo di kago šetšwa le go abelwa thekgo ya semeetseng ya go ikgetha ya mmele le ya monagano. Le ge bakgatha tema ba abile dintlha tša mehuta ya mananeo ao a abjwago ka Afrika Borwa , go hweditšwe gore disenthara tša tlhokomelo ya ka morago, maemong a tšona a bjale, ga di na le didirišwa tše di lekanego go ka aba thekgo ya maleba go batšwasehlabelo ba kgwebo ka bana. Ke lona lebaka le le dirago gore tulo ya nakwana ka thušo ya tulo ya nako ye telele le mananeo ao a diretšwego batšwasehlabelo ba kgwebo ka bana a elwe hloko. Go molaleng go tšwa go lithereitšha le teori gore ditlhohlo tše tharo tša bohloki, go se lekalekane le go se šome go gakatša bosenyi bja go gweba ka bana. Gomme, bjalo ka sebopego sa tekanyo ya thibelo ya nako ye telele, go šišinywa gore bakgathatema, bjalo ka DoE, DSD le DOH, ba lebiše tsepelelo ya bona go netefatšeng gore batšwasehlabelo ba kgwebo ka bana ga ba tingwe tokelo ya go ya sekolong le gore ditlwaedi tša setšhaba, tšeo di phatlalatšago go se lekalekane, di a fedišwa. Sa mafelelo se ka dirwa ka go ruta bana ba bašemane ge e sa le ba bannyane bonna bjo bobotse, bjalo ka go hlompha bana ba basetsana le mebele ya bona, go thuša ka mešomo ya ka gae goba go lla ge ba le bohlokong. Go feta moo, DoE e swanetše go naganišiša go ka lekola leswa lenaneothuto le go tsepelela go ruteng barutwana go ka leka go ba bengmešomo e sego banyaki ba mešomo bjale ka ge ba rutwa ga bjale. Se se ka ba le seabe se se kaone go kelo ya godimo ya bjale ya tlhokego ya mešomo ka Afrika Borwa gomme, ka lebaka leo, go se lekalekane le botlhoki, tšeo ka moka e lego mabaka a tšhušometšo go gwebeng ka batho le bana. / Ukushushumbisa abantwana kungubugebengu obubhekiswe ebantwini; kujeziswa ngumthetho futhi kungavinjelwa ngumthetho. Ngokwe-ILO, i-UNICEF ne-UNGIFT (2009:01) kushushumbiswa abantwana abayizigidi ezingu-1,2 ngaphakathi ezweni nasemazweni angaphandle, bese beyagqilazwa noma baxhashazwe ngokocansi, basetshenziselwa izidakamizwa noma ukukhuliswa ngabazali abangasibo ababo ngokungekho emthethweni. Ubuhlungu obukhulu obudalwa yilokhu kungaba ngobunzima kakhulu, kungashiya izisulu zilimele futhi zingenathemba (Frederick 2055:8-12). Yize sekwenziwe ucwaningo oluningi esihlokweni sokushushumbiswa kwabantu noma kwabantwana, kwatholakala ukuthi luncane ucwaningo olwenziwe maqondana nokulandelelwa kwezisulu ngemva kwesigameko. Ngenxa yalokho, lolu cwaningo luqondene kakhulu nokuhlola ukulandelelwa okuhlinzekwayo ukusingatha izisulu zokushushumbiswa kwabantu, ikakhulukazi abantwana. Lolu cwaningo oluqoqa imininingwane lwathola ukuthi ukushushumbiswa kwabantwana kunomthelela omubi ezisulwini ezihlukumezeka ngenxa yalokhu, phezu kokunye, ukungahlonishwa kwamalungelo abantwana, ubuhlungu obudaleka emzimbeni kanye nobuhlungu obukhulu obudaleka emqondweni nasemphefumulweni. Umphakathi awukwazi ukusebenza kahle uma izigameko ezibuhlungu njengalezi zenzeka emalungwini awo angenacala nafanele ukuba yikusasa lawo. Ngakho-ke, ukwesekwa ngokunakekelwa nangokwanele ngemva kwesigameko, okuyinto ehlose ukusiza izisulu zokuthunjwa kwabantwana ukuba baphinde bakwazi ukulawula konke okuqondene nezimpilo zabo, kubalulekile. Ababambiqhaza abangu-30 okwaxoxwa nabo kulolu cwaningo baveza ukuthi ukuhlonza isisulu kuyisinyathelo sokuqala nesibaluleke kakhulu ekuhlinzekeni izisulu usingatho lokunakekelwa ngemva kwesigameko. Isinyathelo esilandelayo ekunikezweni konakekelo ngemva kwesigameko ngukusiza izisulu, okulandelwa ukubekwa kwazo masisha ezindaweni zokuphepha zesikhashana nalapho kuzobhekwana nezidingongqangi zazo bese kuthi khona lapho zihlinzekwe ngosingatho oludingekayo ngokomzimba nangokomqondo. Yize ababambiqhaza banikeza imininingwane yezinhlobo zezinhlelo ezikhona eNingizimu afrika, kwatholakala ukuthi izikhungo zonakekelo lwangemva kwesigameko,zime ngenye indlela njengamanje, azihlinzekiwe ngezinsizakusebenza ezanele ukuze zikwazi ukunikeza usingatho olufanele ekushushumbisweni kwabantwana. Yingakho kufanele kucatshangwe ngokuhlinzekwa ngosizo lwezindlu zesikhashana nezesikhathi eside kanye nezinhlelo ezakhelwe izisulu zokushushumbiswa kwabantwana. Kuvela ngokwemibhalo nangokwemibono yezinjululwazi ukuthi izinkinga ezihlangene ezintathu zobuphofu, ukungalingani kanye nokungabi khona kwemisebenzi kubhebhethekisa ubugebengu bokushushumbiswa kwabantwana. Ngakho-ke, njengendlela yokuvimba lokhu ezoqhubeka isikhathi eside, kuhlongozwa ukuthi abayingxenye yalokhu, iMinyango kahulumeni yezemfundo (DoE), ezokuthuthukiswa komphakathi (DSD) nowezempilo (DoH), igxile ekuqinisekiseni ukuthi izisulu zokushushumbiswa kwabantwana azincishwa ilungelo lokuya esikoleni nokuthi izinkambiso zomphakathi, ezidala ukungalingani azigqugquzelwa. Lokhu okuqeda kushiwo ngenhla kungenziwa ngokufundisa abafana ngenkathi besabancane ukuba ngamadoda enza kahle, njengokuhlonipha abantwana bamantombazane kanye nemizimba yabo, ukusiza ngemisebenzi yasendlini noma ukukhala uma bezwa ubuhlungu. Ngaphezu kwalokho, uMnyango Wezemfundo kufanele ubuyekeze ikharikhulamu yawo futhi ugxile ekufundiseni abafundi ukuba balwele ukuba ngabaqashi kunokuba ngabafuna imisebenzi, okuyinto abafundiswa yona njengamanje. Lokhu kungaba nomthelela omuhle ezingeni eliphezulu elikhona njengamanje eNingizimu Afrika lokungabikhona kwemisebenzi, lokungalingani nelobuphofu. / Criminology and Security Science / M.A. (Criminology)

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)

The study was limited to three national education policies, which were the teacherlearner ratio policy, teacher workload policy and learner discipline policy. The problem was the learner moral decay, which was conspicuous to the public who saw learners all over the school grounds during contact time, along streets strolling to their schools without showing any remorse long after schools had started at 8h00. Poor academic performance in public secondary schools in the Tshwane South District is a cause for concern, whereby one of the schools in Tshwane South had only 6% of learners passing in 2018 out of 300 in Grade 8, and the rest were progressed. Qualitative methodology was used, and one-on-one interviews were conducted to collect data from the SGBs, SMTs and teachers of five poorly performing schools in the district. The study revealed that the incorrect development and implementation of the new national education policies had a negative impact on learner discipline and academic performance. The classrooms were overcrowded which meant the teacher-learner ratio and teacher workload were high. The learners and the parents were not provided with the Code of Conduct, and some teachers never read the education policies and did not know that the Code of Conduct is an alternative policy to the corporal punishment policy. Consequently, learners who misbehave and are under the leadership of COSAS defy it because they are aware that teachers are ignorant of the correct procedure to enhance the Code of Conduct implementation. This implies that any case against the learners was considered unprocedural and nullified. It became evident that the Department of Basic Education needed to invest even more in education to deal with the issue of overcrowding by deploying more teachers and teacher assistants. The intervention was also necessary to equip stakeholders with skills in the adoption and implementation of national education policies. The intervention should empower the SGBs to develop and adopt the Code of Conduct correctly, teachers to maintain discipline with confidence and effectively to improve academic performance. As well as the powerful tools for planning correctly by the SMT to involve policy authorities for stakeholders’ development. The implementation of the teacher-learner ratio policy, teacher workload policy and learner discipline policies required monitoring, and to be reviewed if necessary, to avoid disparity between policy and practice. / Thuto ye e akareditšwe ka melawana e meraro ya thuto ya naga, lenaneo la ditekanyetšo ya barutiši le barutwana, lenaneo la mešomo la barutiši le lenaneo la maitshwaro la baithuti. Thuto ye e dira dinyakišišo mabapi le maitshwaro a go phuhlama a baithuti: barutwana ba ba kantle ga diphapuši tša bona ka nako ya thuto, ebile go nale setlwaedi sa go fihla ka morago ga nako sekolong. Se se hlola dipoelo tša go se kgotsofatše dithutong tše di phagamego seleteng sa borwa bja Tshwane, gomme se ke tlhobaboroko. Mohlala, dikolong tsa borwa bja Tshwane, ke diperesente tše tshela fela tša baithuti ba mphato wa seswai go ba makgolo a mararo bao ba phasitšego ka noši ngwageng wa ketepedi lesome seswai, mola ba bangwe ba fitišitšwe. Thuto ye e šomiša mokgwa wa di nyakišišo wa khwaliteitifi, mme dintlha di kgobokantšwe ka go šomiša molawana wa go botšiša dipotšišo thwii, re lebelelane ka mahlong go dihlopha tša go buša dikolo (SGBs), dihlopha tša taolo ya dikolo (SMTs) le go tšwa go barutiši ba dikolo tše hlano tša go se šome gabotse seleteng seo. Thuto ye e tšweletša gore go hloka tšweletšo ya maleba le tšhomišo mpe ya melawana e meswa ya thuto ya naga e nale khuetšo e mpe taolong ya baithuti le mešomong ya sekolo. Palo e kgolo ya barutwana diphapušing e baka morwalo o boima go barutiši. Baithuti le batswadi ga ba fiwe Melao ya sekolo ya maitswaro, gomme barutiši ba bangwe le bona ga senke ba ipha nako ya go bala melawana ya thuto ebile ga ba tsebe gore melao ya maitšhwaro ke mokgwa o mongwe wa go fapana le kotlo ya go betha. Ka lebaka leo, baithuti bao ba sa itshwarego gabotse ebile ba huetšwa ke COSAS ba nyatša melao ya maitšwaro gobane ba lemogile gore barutiši ba hlokomologile mokgwa wo o nepagetšego wa go matlafatša tšhomišo ya maleba ya melao ye. Se se bolela gore kgafetša kgafetša melato kgahlanong le barutwana e tšewa okare ga se ya maleba ebile e phošagetše. Go molaleng gore Lefapha la Thuto ya motheo le hloka go lokiša taba ya go tlala ga barutwana ka diphapušing ka go thwala barutiši bao ba lekaneng le bathuši ba barutiši. Go tsea karolo go thuša batšeakarolo ka tsebo ya go amogela le go šomisa melawana ya thuto ya naga gwa hlokega. Se se ka matlafatša dihlopha tša go buša dikolo go amogela le go šomiša Melao ya maitswaro ka nepo, ele ge barutiši ba holega ka go netefatša maitshwaro ama botse le go kaonafatša dipoelo tša thuto ya barutwana. Dipoelo di hlagiša gore lenaneo la tekanyo ya barutiši le barutwana, lenaneo la mešomo la barutiši le lenaneo la maitshwaro la baithuti di hloka go hlokomelwa le go lekolwa, gomme moo go hlokegago e hlahlobje gore go efošwe thulano magareng ga lenaneo tshepedišo le tiragatšo ya lenaneo leo. / Hierdie ondersoek word beperk tot drie nasionale onderwysbeleide: die beleid op die onderwyser-leerder-verhouding, die beleid op onderwyserwerkslading en die beleid op leerderdissipline. Die navorsing ondersoek wat meestal beskou word as die morele agteruitgang van die leerder: leerders is gedurende kontaktyd buite die klaskamer en daar is gedurige laatkommery. Die kommerwekkende gevolge hiervan is swak akademiese prestasie in openbare sekondêre skole in die TshwaneSuiddistrik. By een skool in Tshwane-Suid het byvoorbeeld slegs 6% uit 300 Graad 8 leerders in 2018 geslaag, terwyl die res oorgeplaas is. Die ondersoek maak gebruik van ’n kwalitatiewe metodologie, en data is ingesamel in een-tot-een onderhoude met lede van die skoolbeheerliggame (SBL’e), skoolbestuurspanne (SBS’e) en onderwysers van vyf swak presterende skole in die distrik. Die navorsing toon dat die onvoldoende ontwikkeling en implementering van nuwe nasionale onderwysbeleid ’n negatiewe uitwerking op leerders se dissipline en akademiese prestasie het. Die hoë onderwyser-leerder-verhouding in oorvol klaskamers het vir onderwysers ’n hoë werkslading tot gevolg. Leerders en ouers word nie van ’n Gedragskode voorsien nie, en sommige onderwysers het nog nooit die onderwysbeleid gelees nie en weet nie dat die Gedragskode ’n alternatief vir die lyfstrafbeleid is nie. Leerders wat hul wangedra en deur COSAS beïnvloed word, minag gevolglik die Gedragskode omdat hulle bewus is dat onderwysers oningelig is oor die juiste prosedure ter bevordering van dié kode. Dit beteken dat sake teen leerders dikwels as prosessueel ongeldig beskou word en nietig verklaar word. Dit is duidelik dat die Departement van Basiese Onderwys aandag moet bestee aan die kwessie van oorvol klaskamers deur meer onderwysers en onderwysassistente aan te stel. Ingryping is ook nodig om belanghebbendes toe te rus met vaardighede vir die ingebruikneming en implementering van nasionale onderwysbeleide. So ’n ingreep sal SBL’e bemagtig om die Gedragskode korrek te ontwikkel en aan te neem, waardeur onderwysers bygestaan sal word in die handhawing van dissipline en die verbetering van akademiese prestasie. Die bevindinge dui aan dat die implementering van die beleide op onderskeidelik die onderwyser-leerder-verhouding, die onderwyserwerklading en leerderdissipline monitering en, waar nodig, hersiening vereis ten einde skeiding tussen die beleid en die praktyk te vermy. / Educational Management and Leadership / M. Ed. (Educational Management)

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)

This research focused on evaluating and comparing the perceptions, water-use behaviour, water conservation awareness and overall water stewardship of participants residing in Hammanskraal and Atteridgeville who have experienced intermittent water supply in their domestic households – due to either water contamination incidents caused by dilapidated infrastructure or water restrictions implemented by the City of Tshwane Metropolitan Municipality during the 2016–2017 drought in the Gauteng Province. The research concluded that the municipality needs to implement proactive water conservation awareness initiatives on an ongoing basis to reduce high water demands and to create a culture of water stewardship, especially in Atteridgeville. Transparent communication is also required from the municipality to instil the necessary trust among the public. It is recommended that the municipality attends to water leaks and ongoing complaints from the public timeously to reduce the current apathy from the public against reporting water-related issues and to ultimately ensure compliance to water restrictions. / Hierdie navorsing fokus op die evaluering en vergelyking van deelnemers wat in Hammanskraal en Atteridgeville woon se persepsies, waterverbruiksgedrag, waterbewaringsbewustheid en algehele waterrentmeesterskap, wat onderbroke watervoorsiening in hulle huishoudings ervaar het – as gevolg van waterbesoedelingsvoorvalle wat deur vervalle infrastruktuur veroorsaak is en waterbeperkings wat deur die Stad Tshwane Metropolitaanse Munisipaliteit gedurende die 2016 tot 2017-droogte in Gauteng ingestel is. Die navorsing het tot die gevolgtrekking gekom dat die munisipaliteit proaktiewe waterbewaringsbewustheidsinisiatiewe op ’n deurlopende grondslag moet implementeer om hoë wateraanvraag te verminder en ’n kultuur van waterrentmeesterskap, veral in Atteridgeville, te skep. Deursigtige kommunikasie word ook van die munisipaliteit vereis om die nodige vertroue by die publiek te kweek. Daar word aanbeveel dat die munisipaliteit betyds aandag aan waterlekkasies en deurlopende klagtes van die publiek sal gee om die huidige onverskilligheid van die publiek by die aanmeld van waterverwante aangeleenthede te verminder en om uiteindelik te verseker dat die publiek die waterbeperkings eerbiedig. / Patlisiso ena e ne e tsepame hodima ho lekola le ho bapisa maikutlo, boitshwaro ba tshebediso ya metsi, tsebo ka poloko ya metsi le tlhokomelo e akaretsang ya metsi ke bankakarolo ba dulang Hammanskraal le Atteridgeville ba bileng le phepelo ya metsi e kgaohang malapeng a bona – e ka ba ka lebaka la diketsahalo tsa tshilafatso ya metsi e bakilweng ke dipeipi tse senyehileng kapa ho kgaolwa ha metsi ho kentsweng tshebetsong ke Masepala wa Motsemoholo wa Metropolitan wa Tshwane nakong ya komello ya 2016–2017 porofenseng ya Gauteng. Patlisiso e fumane hore masepala o hloka ho kenya tshebetsong matsholo a ho atisa tsebo ka poloko ya metsi ka mokgwa o tswellang e le ho fokotsa tlhokeho e phahameng ya metsi le ho theha ditlwaelo tsa tlhokomelo ya metsi, haholo ho la Atteridgeville. Ho boetse ho hlokeha puisano e hlakileng e nang le ponaletso ho tswa ho masepala e le hore setjhaba se be le tshepo ho ona. Ho kgothaletswa hore masepala a sebetsane le diketsahalo tsa ho dutla ha metsi le ditletlebo tse tswellang tse tswang ho setjhaba ka potlako e le ho fokotsa maikutlo a ho tsotelle a tswang ho setjhaba mabapi le ho tlaleha mathata a amanang le metsi le ho netefatsa hore batho ba latela melawana ya phokotso ya metsi. / Geography / M. Sc. (Geography)