Abstract in English with Afrikaans and SeSotho translations / Employee engagement is a phenomenon that has gained increasingly more attention in organisational communication studies and also in the postmodern organisational context. In the postmodern organisational environment, employee engagement focuses more on building relationships with employees than on individual performance. However, the value of internal communication practices to enhance employee engagement within a postmodern organisation has still not fully been explored. The study thus investigated, in accordance with what the literature suggests, a single case to test which internal communication practices are perceived as strengthening employee engagement within a postmodern organisation. Consequently, the study adopted a mixed method research approach utilising three research methods, namely a survey, a focus group and semi-structured interviews, to establish which internal communication practices the management of the organisation must adopt to strengthen employee engagement. The worldview adopted for this study was both the positivist and interpretivist research paradigms. Findings indicate that because the organisation’s employees’ views are heard, responded to and even form part of the solution, employees become more engaged. In addition, having too many internal communication tools and implementing them without a strategy in place can lead to employees becoming less engaged. Overall, the findings indicate that having a supportive management style, meeting employees’ needs and providing enough opportunities for employees to participate in problem-solving are deemed important for employee engagement. Interestingly, the findings show no correlation between the importance of establishing a good organisational culture and enhancing employee engagement in the organisation. Although the findings cannot be generalised to the larger population, the insight gained could serve as a heuristic for similar organisations to strengthen their employee engagement. / Werknemerbetrokkenheid is ’n verskynsel wat al hoe meer aandag kry in organisatoriese kommunikasiestudies en ook in die postmoderne organisatoriese konteks. In laasgenoemde konteks word daar meer met werknemerbetrokkenheid gefokus op die bou van verhoudings met werknemers as op individuele prestasie. Die waarde van interne kommunikasiepraktyke om werknemerbetrokkenheid binne ’n postmoderne organisasie te bevorder, is nog steeds nie ten volle ondersoek nie. Daar is dus in die studie, in ooreenstemming met wat die literatuur suggereer, ’n enkele gevallestudie ondersoek om te bepaal watter interne kommunikasiepraktyke beskou word as praktyke wat werknemerbetrokkenheid binne ’n postmoderne organisasie bevorder. Gevolglik is daar in die studie ’n gemengdemetode-navorsingsbenadering aangeneem wat drie navorsingsmetodes insluit, naamlik ’n opname, fokusgroep en semi-gestruktureerde onderhoude, met die doel om vas te stel watter interne kommunikasiepraktyke die bestuur van die organisasie moet aanneem om werknemerbetrokkenheid te bevorder. Die wêreldbeskouing wat vir hierdie studie aangeneem is, is sowel die positivistiese as vertolkende navorsingsparadigmas. Bevindinge dui daarop dat omrede die werknemers van die organisasie se sienings aangehoor word, daarop gereageer word en dit selfs deel van die oplossing uitmaak, werknemers meer betrokke raak. Daarbenewens kan te veel interne kommunikasie-middels en die implementering daarvan sonder ’n strategie daartoe lei dat werknemers minder betrokke raak. Oor die algemeen dui die bevindinge daarop dat ’n ondersteunende bestuurstyl, voldoening aan werknemers se behoeftes en die verskaffing van genoegsame geleenthede vir werknemers om aan probleemoplossing deel te neem, as belangrik geag word vir werknemerbetrokkenheid. Interessant genoeg wys die bevindinge geen korrelasie tussen die belangrikheid daarvan om ’n goeie organisatoriese kultuur te vestig en om werknemerbetrokkenheid in die organisasie te bevorder nie. Hoewel die bevindinge nie veralgemeen kan word om die groter bevolking in te sluit nie, kan die insig wat verkry word as ’n leerproses gebruik word vir soorgelyke organisasies om hulle werknemerbetrokkenheid te bevorder. / Bonkakarolo ba basebetsi ke ntho e hapileng tlhokomelo e eketsehileng dithutong tsa puisano tsa mekgatlo hape le maemong a morao-rao a mekgatlo. Tikolohong ya morao-rao ya mekgatlo, onkakarolo ba basebetsi bo shebana haholo le ho haha dikamano le basebetsi ho fapana le tshebetso ya motho ka mong. Leha ho le jwalo, boleng ba ditlwaelo tsa puisano tsa kahare ba ho ntlafatsa bonkakarolo ba basebetsi kahara mekgatlo ya morao-rao ha bo so ka bo hlahlojwa ka botlalo. Kahoo, phuputso e fupuditse ho latela seo dingodilweng di se supang, tlhahlobisiso e le nngwe ya ho lekola hore na ke mekgwa efe ya puisano ya kahare e nkuwang e matlafatsa bonkakarolo ba asebetsi kahara mokgatlo wa kamora nako ya morao-rao. Ka lebaka leo, phuputso e ile ya sebedisa mokgwa o tswakilweng wa dipatlisiso o sebedisang mekgwa e meraro ya dipatlisiso, e leng phuputso, sehlopha seo ho shebanweng le sona le dipuisano tse batlang di hlophisitswe hantle, ho sheba hore na ke mekgwa efe ya puisano ya kahare eo tsamaiso e lokelang ho e amohela ho matlafatsa bonkakarolo ba asebetsi. Maikutlo a lefatshe a amohetsweng phuputsong ena e ne e le a dipatlisiso a bontshang hore tlhokomelo le lebaka ke mekgwa ya kutlwisiso ya boitshwaro ba batho le a dipatlisiso tsa botoloki. Diphumano di bontsha hore hobane maikutlo a basebetsi ba mokgatlo a utluwa, a arabelwa ebile a etsa karolo ya tharollo, basebetsi ba kakgela ka setotswana le hofeta. Ntle le moo, ho ba le disebediswa tse ngata haholo tsa puisano tsa kahare le ho di kenya tshebetsong ntle le leano ho ka etsa hore basebetsi ba se ke ba sebetsa hantle. Ka kakaretso, diphumano di bontsha hore ho ba le mokgwa wa botsamaisi o tshehetsang, ho fihlela ditlhoko tsa basebetsi le ho fana ka menyetla e lekaneng ho basebetsi ya ho nka karolo tharollong ya mathata ho nkuwa ho le bohlokwa bakeng sa ho nka karolo ha basebetsi. Ho kgahlisang ke hore diphumano ha di bontshe kamano dipakeng tsa bohlokwa ba ho theha setso se hantle sa mokgatlo le ho matlafatsa bonkakarolo ba basebetsi mokgatlong. Leha diphumano e ke ke ya ba tse akaretsang ho batho ba bangata, temohisiso e fumanweng e ka sebetsa e le leano la mekgatlo e tshwanang ho matlafatsa bonkakarolo ba basebetsi ba yona. Mantswe a sehlooho: bonkakarolo ba basebetsi, puisano ya kahare, mekgwa ya puisano ya kahare, puisano ya mokgatlo, tshebediso e nang le sepheo ya puisano / Communication Science / M.A. (Communication Science)

Bibliography: leaves105-117 / Summaries followed the Bibliography / The study investigates the abuse of husbands’ property by widows in the two selected isiZulu novels Ifa ngukufa and Ifa lenkululeko, which is found to have a huge impact on children and family members. The study presents the causes of the abuse of husbands’ property, the course of action of abusing husbands’ property and the consequences thereof. The content analytical approach has been used to analyse the two novels. The analysis reveals that some of the causes of the abuse of husbands’ property by widows are the widows’ carelessness, weakness, lack of respect, stress and laziness. In both literary texts, widows abuse their husbands’ property with their new lovers. As persons living in modern times, they do not respect the African cultural practices. They refuse to wear mourning clothes for their late husbands, as required by the African culture. Instead, they find new lovers within a few days of their husbands’ death, and invite them to stay in their husbands’ houses. The study highlights how easily some people, including widows, can be influenced by other peoples’ cultures. They do not respect their parents, children and the in-laws; and do not pay attention to the wellbeing of their children. When the money is depleted, the new lovers go back to their families. The study further reveals that, after the departure of the new lovers, the widows realise that they (new lovers) were not in love with them, but were after their properties. The presence of the new lovers in the widows’ lives has a negative effect on family members. Consequently, the relationship between the widows and the in-laws, parents and children suffers. The investigation is concluded by presenting recommendations that will help widows to avoid tricksters from robbing them of their property. The study is of great value to children who become the victims of circumstance. / Ucwaningo luphenya ngokuhlukunyezwa kwempahla yabayeni ngabafelokazi kumanoveli amabili akhethiwe esiZulu ethi Ifa ngukufa nethi Ifa lenkululeko, okutholakala ukuthi kunomthelela omkhulu ezinganeni nakumalungu omndeni. Ucwaningo luveza izimbangela zokuhlukunyezwa kwempahla yabayeni, isenzo sokwenza kabi impahla yabayeni nemiphumela yakhona. Indlela yokuhlaziya okuqukethwe isetshenziselwe ukuhlaziya lamanoveli amabili. Ukuhlaziywa kuveza ukuthi ezinye zezimbangela zokuhlukunyezwa kwempahla yabayeni ngabafelokazi ukunganaki kwabafelokazi, ubuthakathaka, ukungabi nenhlonipho, ingcindezi nobuvila. Kuyo yomibili imibhalo ebhaliwe, abafelokazi bahlukumeza impahla yabayeni babo namashende abo amasha. Njengabantu abaphila ezikhathini zanamuhla, abayihloniphi imikhuba yamasiko ase-Afrika. Bayenqaba ukugqoka izingubo zokuzila zabayeni babo abangasekho, njengoba kudingeka ngokwesiko lase-Afrika. Esikhundleni salokho, bathola amashende amasha ezinsukwini ezimbalwa ngemuva nje kokushona kwabayeni babo, futhi bagcine behlala nabo ezindlini zabayeni babo. Ucwaningo luqhakambisa ukuthi kulula kanjani ukuthi abanye abantu, kufaka phakathi nabafelokazi, bathonywe ngamasiko abanye abantu. Abahloniphi abazali babo, izingane kanye nabasemzini lapho bendele khona; futhi abanaki ngisho nenhlalakahle yezingane zabo. Lapho imali isiphelile, amashende abo amasha abuyela emindenini yabo. Ucwaningo luqhubeka ngokuveza ukuthi, ngemuva kokuhamba kwamashende abo amasha, abafelokazi bayabona ukuthi wona (amashende amasha) abengabathandi, kepha babelandela impahla yabo. Ukuba khona kwamashende amasha ezimpilweni zabafelokazi kunomthelela omubi kumalungu omndeni. Ngenxa yalokho, ubudlelwano phakathi kwabafelokazi nabasemzini, abazali nezingane buyaphazamiseka. Uphenyo luphethwa ngokwethula izincomo ezizosiza abafelokazi ukuthi bagweme abakhohlisi ekubaphuceni impahla yabo. Ucwaningo lubaluleke kakhulu ezinganeni eziba yizisulu zalezi zezimo. / Phuputso e batlisisa tshebediso e mpe ya thepa ya banna ke bahlolohadi dibukeng tse pedi tsa dipale tse kgethilweng tsa Sezulu Ifa ngukufa le Ifa lenkululeko, e eleng taba e fumanwang e na le tshusumetso e kgolo ho bana le ditho tsa malapa. Phuputso e hlahisa disosa tsa tshebediso e mpe ya thepa ya banna, mokgwa wa ho sebedisa ka tsela e mpe thepa ya banna le ditlamorao tsa teng. Mokgwa wa katamelo ya manollo ya dikateng o sebedisitswe ho manolla dipale tse pedi. Manollo e senola hore tse ding tsa disosa tsa tshebediso e mpe ya thepa ya banna ke bahlolohadi ke ho se tsotelle, bofokodi, ho hloka tlhompho, kgatello ya maikutlo le botswa. Ditemaneng tsa bongodi ka bobedi, bahlolohadi ba hlekefetsa thepa ya banna ba bona le baratuwa ba bona ba batjha. Jwalo ka batho ba phelang mehleng ya kajeno, ha ba hlomphe ditlwaelo tsa setso sa Maafrika. Ba hana ho apara diaparo tsa bofifi bakeng sa banna ba bona ba seng ba hlokahetse, jwalo ka ha moetlo wa Maafrika o hloka hore ho be jwalo. Ho ena le moo, ba fumana baratuwa ba batjha matsatsi a mmalwa kamora lefu la banna ba bona, ebe ba ba memela ho dula ka matlung a banna ba bona. Phuputso e bontsha hore na batho ba bang, ho kenyeletswa le bahlolohadi, ba ka susumetswa habonolo jwang ke ditso tsa batho ba bang. Ha ba hlomphe batswadi ba bona, bana le ba bohading; mme ha ba tsotelle boiketlo ba bana ba bona. Ha tjhelete e fedile, baratuwa ba batjha ba kgutlela malapeng a bona. Phuputso e tswela pele ho senola hore, kamora hore baratuwa ba batjha ba tsamaye, bahlolohadi ba hlokomela hore (baratuwa ba batjha) ba ne ba sa ba rate, empa ba ne ba le kamora thepa ya bona. Boteng ba baratuwa ba batjha bophelong ba bahlolohadi bo na le phello e mpe ho ditho tsa lelapa. Ka hona, kamano dipakeng tsa bahlolohadi le ba bohading, batswadi le bana e ya senyeha. Phuputso e phethelwa ka ho hlahisa dikgothaletso tse tla thusa bahlolohadi ho qoba hore baqhekelli ba ba utswetse thepa ya bona. Phuputso ena e bohlokwa haholo ho bana ba fetohang diphofu tsa maemo a tjena. / African Languages / M.A. (African Languages)

Text in English with summaries in English, South Sotho and Xhosa / Bibliography: leaves 196-215 / This study explored the communicative strategies which were used by participants who were called in as witnesses before the Leon Commission and the Phumaphi Commission of Enquiry in Lesotho in 1998 and 2015 respectively. The study specifically looked into the types of communicative strategies employed, their linguistic realisations and their conversational effectiveness in providing required information to the commissions. It further compared the use of strategies by participants in both commissions. Data for this study was obtained from twenty-six audio recordings of twenty-six witnesses. The study established that participants used twelve types of communicative strategies which are classified under the following groups based on their functional characteristics: conversational category which includes strategies such as code-switching, fillers, vague language and circumlocution; a grammatical category that comprises personal pronouns, direct speech, passive voice and questioning; a sociocultural category that covers strategies such as figurative language, indirect communication, direct refusal and indirect criticism. The study established that communicative strategies such as code-switching, fillers, personal pronouns, and direct quoting were conversationally effective as participants strategically employed them to succinctly express themselves. However, strategies with concealing attributes such as those found under a sociocultural category and those under the grammatical category (passive voice and questioning) were considered conversationally ineffective as they withheld required information from the commissioners. The study further established that participants of the latter commission were even more unwilling to reveal information than those of the former, which suggests a growing unwillingness to share information to commissions of enquiry. / Phuputso ena e hlahlobile maano a puisano a neng a sebediswa ke dipaki ka pela Komishene ya Leon le Komishene ya Phumaphi ya dipatlisiso naheng ya Lesotho ka 1998 le 2015. Phuputso e nyebekollotse ka kotloloho mefuta ya maano a puisano a sebedisitsweng, tshebediso ya ona kahara puo le katleho kapa tshetiso ya ona ho fana ka tlhaiso-leseding e neng e hlokwa ke di Komishene. E boetse e bapisitse hore na dipaki dikomisheneng ka bobeli di sebedisitse maano ana jwang. Ditaba tsa boithuto bona di fumanwe ho tswa direkotong tse mashome a mabedi a metso e tsheletseng (26) tsa dipaki. Phuputso e netefaditse hore dipaki di sebedisitse mefuta e leshome le metso e mmedi (12) ya maano a puisano a arotsweng tlasa dihlopha tse latelang ho ipapisitswe le ditshobotsi tsa ona: sehlopha sa puisano se kenyelletsang maano a joalo ka tshebediso ya dipuo tse fetang bonngwe, ho kgitlela, puo e sa hlakang, le ho potoloha. Sehlopha se seng ke sa tlhophiso ya puo mme sona se na le maano a kang seemedi, puo e qotsitsweng, sehlwai-potoloho. Sehlopha sa setso sona se kenyeletsa maano a joalo ka mekgabo-puo, puo e potetseng, ho hana ka kotloloho, le nyefolo e kubutileng hlooho. Phuputso e netefaditse hore maano a puisano a joalo ka tshebediso ya dipuo tse fetang bonngwe, ho kgitlela, seemedi, le puo e qotsitsweng, di sebedisitswe hantle ka ha di atlehile ho thusa dipaki ho itlhalosa ka nepo le ho fana ka lesedi le hlakileng ditabeng tsa bona. Leha ho le joalo, maano a sa bueng puo-phara a kang a fumanwang tlasa sehlopha sa setso le a mang a sehlopha sa tlhophiso ya puo (a kang sehlwai-potoloho le dipotso), boithuto bona bo sibollotse hore a sebedisitswe ho sitisa tlhahiso-leseding e hlokwang ke bakomishenara. Phuputso e boetse e netefaditse hore dipaki tsa komishene ya morao-rao di ne di sa ikemisetsa ho fana ka tlhahiso leseding papisong le dipaki tsa komishene ya pele. Boithuto bona bo utullotse hore maikemisetso a ho fana ka tlhaiso-leseding ho dikomishene tsa dipatlisiso a qepha. / Esi sifundo sijonge ubuchule beendlela zonxebelelwano ezohlukileyo phakathi kwabantu ababemenyiwe ukuba bathathe inxaxheba njengamangqina kwiKhomishoni yoPhando KaLeon eyenzeka ngo1998 kunye neKhomishoni kaPhumaphi eyenzeka ngonyaka ka2015. Olu phando luye lwaqalasela ezindlela zokuqhakamishelana ezisetyenziswe apha, ukusetyenziswa kolwimi kunye nobuchule bokuthetha kula mangqina ngethuba enikeza ubungqina kwezi khomishoni. Olu phando luphinde lwathelekisa indlela amangqina asebenzise ngazo ezindlela zoqhakamishelwano kwezi khomishoni zombini. Ingqokelela-lwazi yolu phando ithathwe kumangqina angamashumi amabini anesithandathu apho kushicilelwe izimvo zawo kwezi khomishoni. Olu phando lufumanise ukuba la mangqina asebenzise ubuchule beendlela zonxebelelwano ezingamashumi amabini. Obu buchule beendlela zonxebebelwano ziqukwa ngokokusebenza kwazo ekuthetheni ngolu hlobo lulandelayo: ukuncokola okuquka ukuthetha iilwimi ezohlukeneyo ngexesha elinye, amazwi amafutshane angenantsingiselo asetyenziswa kwizimo ezinje ngokukhuza, ulwimi olungacacanga kunye nokusetyenziswa kolwimi ngendlela yokuba umntu athethe into inde apho ngeyethethe ngamagama ambalwa ukucacisa into afuna ukuyicacisa ngendlela engcono. Eyesibini yimo yokusetyensizwa kolwimi ngokuthetha nqo, ngokungathethi nqo kunye nokubanemibuzo. Eyesithathu kukujonga ulwimi nenkcubeko ngokuba kubukwe indlela abantu abasebenzisa ulwimi ngokweenkcubeko zabo apho bathetha besebenzisa iinkcazelo ezisuka kwiinckubeko zabo, ukungathethi nqo ngenxa yemo yabo yentlalo nokuthetha, ukungafuni ukuthetha ngenxa yezizimo zentlalo nenkcubeko kunye nokugxeka ngendlea ekwekwayo ngenxa yezizimo zentlalo nenkcubeko. Olu phando lubonise ukuba obu buchule beendlela zokuthetha lusetyenziswe ngamangqina ezi khomishoni luquke imo apho amangqina ebethetha iilwimi ezohlukeneyo ngexesha elinye, amangqina ayakwasebenzise amagama amafutshane angenantsingiselo asetyenziswa kwimo ezifana nokukhuza, aphinda acaphula. Ngowekenza ngolu hlobo, amanqina abanokalisile ukuba ezi ndlela zobuchule bokuthetha zincedisene nomsebenzi wezi khomishoni ngoba amangqina akwazile ukubangamaciko ekuchazeni izimvo zawo. Nangona kunjalo, ezinye iindlela zobuchule zoqhakamishelwano ezifana nezo zichaphazela inkcubeko nentlalo yabantu kunye nezokungathethi nqo, ziwachapahezele kakubi amangqina kuba zenze ukuba amangqina angakhululeki ekunikezeleni ubungqina apho kubonakale ukuba abakwazanga ukunikeza iinkcukaca ezibalulekileyo kwezi khomishoni ngenxa yoku. Olu phando luphinde lwabonakalisa ukuba amangqina weKhomishoni loPhando kaPhumaphi aye awodlula amangiqna weKhomishoni kaLeon ngokungafuni ukunikeza ngobungqina obuthile. Le nto ibirhanelisa ukuba bekukho umoya apha kwamangqina wokungafuni ncam ukunikeza ngobungqina kwezi khomishoni. / Linguistics and Modern Languages / D. Phil. (Languages, Linguistics and Literature)

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)