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

No description available.

The notion of identity has always been central to the human person's understanding of self. The question "who am I?" is fundamental to human being. Answers to this question have come from a wide range of academic disciplines. Philosophers, theologians, scientists, sociologists and anthropologists have all sought to offer some insight. The question of individual identity has traditionally been answered from two broad perspectives. The objectivist approach has sought to answer the question through empirical observation - you are a mammal, you are a homo-sapien, you are male, you are African etc. The subjectivist approach has sought to answer the question through phenomenological exploration - I understand myself to be sentient, I remember my past, I feel love etc. A recent development in the field of computer science has however shown a shortcoming in both of these approaches. Ray Kurzweil, a theorist in strong artificial intelligence, suggests the possibility of an interesting identity crisis. He suggests that if a machine could be programmed and built to accurately and effectively emulate a person's conscious experience of being `self' it could lead to a crisis of identity. In an instance where the machine and the person it is emulating cannot be either objectively distinguished (i.e., both display the same characteristics of the person in question), or subjectively distinguish themselves (i.e., both believe themselves to be the `person in question' since both have an experience of being that person. This experience could be based on memory, emotion, understanding and other subjective realities) how is the true identity of the individual validated? What approach can be employed in order to distinguish which of the two truly is the `person in question' and which is the `emulation of that person'? This research investigates this problem and presents a suggested solution to it. The research begins with an investigation of the claims of strong artificial intelligence and discusses Ray Kurzweil's hypothetical identity crisis. It also discusses various approaches to consciousness and identity, showing both their value and shortfall within the scope of this identity conundrum. In laying the groundwork for the solution offered in this thesis, the integrative theory of Ken Wilber is presented as a model that draws on the strengths of the objectivist and subjectivist approaches to consciousness, yet also emphasises the need for an approach which is not only based on individual data (i.e., the objectivist - you are, or subjectivist - I am). Rather, it requires an intersubjective knowing of self in relation to others. The outcome of this research project is an African Theological approach to self-validating consciousness in strong artificial intelligence. This takes the form of an African Theology of relational ontology. The contribution falls within the ambit of Christian anthropology and Trinitarian theology - stressing the Christian belief that true identity is both shaped by, and discovered in, relationship with others. The clearest expression of this reality is to be found in the African saying Umuntu ngumuntu ngabantu (A person is a person through other persons). / Systematic Theology / D. Th.

This study aims to draw on some of the ethical guidelines enshrined in the South African Press Code (SAPC 2007:10). This SAPC states that “the press shall be obliged to report news truthfully, accurately, fairly and in a balanced manner, without any intentional or negligent departure from the facts”. This insight is used in order to analyse the way in which the 2008 xenophobic attacks were reported in South Africa by the Sowetan and Daily Sun newspapers. Overall, the findings show that the two newspapers adhered to the South African Press Code (2007), and were ethical in their 2008 news reports. This specifically contradicts the dominant perception of most mainstream newspaper readers, who thought that, the Daily Sun is just a tabloid newspaper which “represents the lowest standard of journalism” (Wasserman 2012:1), because of its sensational crime and sex stories. / Communication Science / M.A. (Communication)

Text in English with abstracts in English and Sesotho / The purpose of this study was to describe the role of Life Orientation (LO) in the development of altruistic behaviour among adolescents aged 14 t0 16 years in one rural school of Limpopo Province. The participants were purposively selected. Most communities struggle to involve adolescents in voluntary activities such as home-based care, cleaning campaigns, conducting study groups, and others, if there are no incentives such as money. The study collected data through semi-structured interviews and the altruism scale questionnaire. The latter is not a psychometric measure but a screening tool that gives a qualitative value that can be analysed. The findings of the study have shown that LO has not yet played a critical role in developing altruism in youth, especially adolescents. Participants having reported lack of perceived seriousness taken by their LO teachers on the topics during LO lessons resulted in their different perspectives and experiences regarding the subject. In addition, altruism has not been included in LO curriculum. Therefore, further investigation of the cause of belief in superstition amongst adolescents and downgrading of LO is important. / Morero wo mogolo wa dinyakišišo tše e be e le go hlalosa karolo ye bohlokwa yeo e bapalago ke Thuto ya Tshedimošo ya Bophelo (Life Orientantion) gore bana bao ba golago ba thoma go tšwa mahlalegading ba hlalefa, ba mengwaga ye lesome-nne leba lesome-tshela ba godišwe le go rutwa mekgwa ye mebotse mo sekolong se sengwe seleteng sa Limpopo, Afrika Borwa. Batšeikarolo dinyakišišong tše ba kgethilwe ka maikemišetšo gore ba ntšhe maikutlo a bona ka moka mabapi le tabakgolo yeo monyakišiši a bego a e nyakišiša. Batho ba bantšhi mo setšhabeng ba palelwa ke go huetša bana bao ba golago mo mešomong ya go ikgafa moo elego gore a go na moputso wa tšhelete. Mediro ye ya boikgafo e akaretša go nea balwetši ditirelo tša kalafo ya ka gae, masolo a go thlwekiša, dihlopha tša go ithuta mmogo, magareng ga tše dingwe. Dinyakišišo tše di šomišitše mokgwa wa seka-dipoledišano go tšea tshedimošo gammogo le sekala sa dipotšišo tša go šomišwa go dira diteko tša go utulla mediro ye mebotse ya Mosamaria wa kgaugelo mo setšhabeng. Maikemišetšo a sekala se sa dipotšišo ga se go dira diteko tša monagano, eupša ke sefetleki sa go dirišwa go tšea tshedimošo le go seka-seka maikutlo mabapi le gore batšeikarolo ba ikwa bjang ka tiragalo ye itšeng yeo e nyakišišwago (e sego go seka-seka dipalopalo). Dipoelo tša dinyakišišo tše di laetša gore Thuto ya Tshedimošo ya Bophelo ga e sešo ya fihlelela morero wa go aga mekgwa ya botho mo bathong ba baswa. Batšeikarolo ba nyamišitšwe ke ka mokgwa woo barutiši ba thuto ye ba se nago maikemišetšo ka gona mabapi le go ruta thuto ye ka mafolofolo. Se se ile sa ba le khuetšo ye mpe go barutwana moo bailego ba hlokomologa thuto ye ka go se e tšeele hlogong gomme ba e bona ka leihlo le šele. Godimo ga moo, thuto ya go kwela batho bohloko le go ba hlankela ga se ya akaretšwa mo thutong Tshedimošo ya Bophelo. Bjalo go nyakega dinyakišišo mo go tumelo ya dinonwane magareng ga baswa bao ba golago le go nyenyefašwa ga Thuto ye ya Tshedimošo ya Bophelo. / Educational Studies / M. Ed. (Specialisation in Guidance and Counselling)

The main objective of this mini–dissertation is to investigate the basic form and content of moral education as it manifests itself in the mamtiseni and nkciyo female initiation rituals of the Mount Frere region of the Eastern Cape Province of the Republic of South Africa. The main theoretical position taken is the reemergent African Renaissance coupled with African indigenous knowledge systems, first revived by (former) President Thabo Mbeki. Accordingly the main purpose of this study is to address the transmission of moral aspects of female Bhaca initiation inherent in behavioural/cultural educational enculturation. The main findings of the mini–dissertation constitute the following: 1. Mamtiseni and nkciyo rituals play a major role in the enculturation of young Bhaca girls. 2. The song texts carry strong messages of how to go about achieving a healthy and surviving society. There are further opportunities for research in the following aspects: 1. Nkciyo initiation schools are very exclusive, involving many secret codes. The fact that I am a male put me at a disadvantage. 2. There are many more points of difference between the two rituals than meets the eye. / Thesis (M.Mus.)--North-West University, Potchefstroom Campus, 2011.

The main objective of this mini–dissertation is to investigate the basic form and content of moral education as it manifests itself in the mamtiseni and nkciyo female initiation rituals of the Mount Frere region of the Eastern Cape Province of the Republic of South Africa. The main theoretical position taken is the reemergent African Renaissance coupled with African indigenous knowledge systems, first revived by (former) President Thabo Mbeki. Accordingly the main purpose of this study is to address the transmission of moral aspects of female Bhaca initiation inherent in behavioural/cultural educational enculturation. The main findings of the mini–dissertation constitute the following: 1. Mamtiseni and nkciyo rituals play a major role in the enculturation of young Bhaca girls. 2. The song texts carry strong messages of how to go about achieving a healthy and surviving society. There are further opportunities for research in the following aspects: 1. Nkciyo initiation schools are very exclusive, involving many secret codes. The fact that I am a male put me at a disadvantage. 2. There are many more points of difference between the two rituals than meets the eye. / Thesis (M.Mus.)--North-West University, Potchefstroom Campus, 2011.

The notion of identity has always been central to the human person's understanding of self. The question "who am I?" is fundamental to human being. Answers to this question have come from a wide range of academic disciplines. Philosophers, theologians, scientists, sociologists and anthropologists have all sought to offer some insight. The question of individual identity has traditionally been answered from two broad perspectives. The objectivist approach has sought to answer the question through empirical observation - you are a mammal, you are a homo-sapien, you are male, you are African etc. The subjectivist approach has sought to answer the question through phenomenological exploration - I understand myself to be sentient, I remember my past, I feel love etc. A recent development in the field of computer science has however shown a shortcoming in both of these approaches. Ray Kurzweil, a theorist in strong artificial intelligence, suggests the possibility of an interesting identity crisis. He suggests that if a machine could be programmed and built to accurately and effectively emulate a person's conscious experience of being `self' it could lead to a crisis of identity. In an instance where the machine and the person it is emulating cannot be either objectively distinguished (i.e., both display the same characteristics of the person in question), or subjectively distinguish themselves (i.e., both believe themselves to be the `person in question' since both have an experience of being that person. This experience could be based on memory, emotion, understanding and other subjective realities) how is the true identity of the individual validated? What approach can be employed in order to distinguish which of the two truly is the `person in question' and which is the `emulation of that person'? This research investigates this problem and presents a suggested solution to it. The research begins with an investigation of the claims of strong artificial intelligence and discusses Ray Kurzweil's hypothetical identity crisis. It also discusses various approaches to consciousness and identity, showing both their value and shortfall within the scope of this identity conundrum. In laying the groundwork for the solution offered in this thesis, the integrative theory of Ken Wilber is presented as a model that draws on the strengths of the objectivist and subjectivist approaches to consciousness, yet also emphasises the need for an approach which is not only based on individual data (i.e., the objectivist - you are, or subjectivist - I am). Rather, it requires an intersubjective knowing of self in relation to others. The outcome of this research project is an African Theological approach to self-validating consciousness in strong artificial intelligence. This takes the form of an African Theology of relational ontology. The contribution falls within the ambit of Christian anthropology and Trinitarian theology - stressing the Christian belief that true identity is both shaped by, and discovered in, relationship with others. The clearest expression of this reality is to be found in the African saying Umuntu ngumuntu ngabantu (A person is a person through other persons). / Systematic Theology / D. Th.

Text in English, abstract in English, Afrikaans and Northern Sotho / This study examines why post-colonial African states are not able to institutionalise the ideal ethical and democratic societies, given their access to international best practices and the abundance of human and natural resources; why the future of democracy in Africa remains uncertain despite the current efforts at democratisation; if western democracy can be implemented in Africa; why the West is able to produce better systems of governance; why leaders and managers find it daunting to create the kind of society that is inspiring, ethical, immune to bureaucracy, and that possesses excellent economic performance; how leaders, members of the community, bureaucrats, corporate executives and managers can contribute to the realisation of the ethical and ideal African state; and the options for alternative democratic order for the African continent. The inability of post-colonial African states to institute systems and strategies that adequately address the needs and expectations of their citizens has created chaos and anarchy that in some states can be likened to Hobbes state of nature where the weak is at the mercy of the strong and life is nasty, brutish and short. While the West has been largely blamed for playing a significant role in Africa’s inability to effectively manage itself, other theorists criticise African leaders and the community members for their inability to conduct themselves ethically and to implement a constructive and effective system of governance. It is imperative that African states devise adequate means of ethically administering their territories in a manner that meets societal expectations and needs, and in order to avoid intractable socio-political and economic complications. / Hierdie studie ondersoek die redes waarom postkoloniale Afrika-lande nie die ideale etiese en demokratiese samelewings instabiliseer nie, gegewe hul toegang tot internasionale beste praktyke en die oorvloed van menslike en natuurlike hulpbronne; waarom die toekoms van demokrasie in Afrika onduidelik bly ten spyte van die huidige pogings vir demokratisering; as westerse demokrasie in Afrika geïmplementeer kan word; waarom die Weste beter stelsels van bestuur kan lewer; hoekom leiers en bestuurders dit skrikwekkend vind om die soort samelewing wat inspirerend, eties, immuun vir burokrasie is, te skep en wat uitstekende ekonomiese prestasie besit; hoe leiers, lede van die gemeenskap, burokrate, korporatiewe bestuurders en bestuurders kan bydra tot die verwesenliking van die etiese en ideale Afrika-staat; en die opsies vir alternatiewe demokratiese orde vir die Afrika-kontinent. Die onvermoë van post-koloniale Afrika-state om stelsels en strategieë in te stel wat die behoeftes en verwagtinge van hul burgers voldoende aanspreek, het chaos en anargie geskep wat in sommige state vergelykbaar kan wees met Hobbes se toestand van die natuur, waar die swakeling aan die genade van die wat sterk is afhanklik is en die lewe ‘n nare, brutaal en kort lewe is. Terwyl die Weste grotendeels die blaam kry in terme van hul groot bydra in Afrika se onvermoë om homself doeltreffend te bestuur, kritiseer ander teoretici Afrika-leiers en die gemeenskapslede vir hul eie onvermoë om eties op te tree en om 'n konstruktiewe en effektiewe bestuurstelsel te implementeer. Dit is noodsaaklik dat Afrika-state voldoende middele voorsien om hul gebiede eties te administreer op 'n wyse wat voldoen aan maatskaplike verwagtinge en behoeftes, en om onwikkelbare sosio-politieke en ekonomiese komplikasies te vermy. / Thuto ye e lekola mabaka a gore ke eng dinaga tša ka morago ga bokoloneale di sa kgone go hloma dipeakanyo tša maswanedi tša maitshwaro le ditšhaba tša temokrasi, tšeo di filwego phihlelelo go ditiro tše kaonekaone tša boditšhabatšhaba le bontši bja methopo ya semotho le tlhago: ke ka lebaka la eng Bodikela bo kgona go tšweletša mekgwa ye kaone ya pušo; ke ka lebaka la eng baetapele le balaodi ba hwetša go le boima go hlama mokgwa wa setšhaba seo se nago le mafolofolo, maitshwaro, se sa huetšwego ke mokgwa wa pušo wo o diphetho di tšewago ke bahlanka ba mmušo bao ba sa kgethwago, gomme ba na le tiro ye kgahlišago ka ikonomi; ka moo baetapele, maloko a setšhaba, batšeasephetho ba mmušo ba sa kgethwago, malokopharephare a dikoporasi le balaodi ba ka aba mo go phihlelelong ya maitshwaro le naga ya maswanedi ya Afrika; le go dikgetho tša peakanyo ye e hlatlolanago ya temokrasi mo kontinenteng ya Afrika. Go se kgone ga dinaga tša ka morago ga bokoloneale go hlama mekgwa le maano ao a maleba a go bolela ka ga dinyakwa le ditetelo tša baagi ba bona di hlotše tlhakatlhakano le tlhokapušo yeo mo go dinaga tše dingwe e ka bapetšwago le naga ya Hobbes ka tlhago moo mofokodi a lego ka fase ga yo maatla gomme bophelo bo se bose, bo le šoro le go ba bjo bokopana. Mola Bodikela bo pharwa molato kudu mo go bapaleng karolo ye e tšweletšego mo go se kgonego ga Afrika go itaola ka tshwanelo, borateori ba bangwe ba solago baetapele ba Afrika le maloko a setšhaba mo go se kgonego go itshwara gabotse le go phethagatša mokgwa wo hlamilwego gabotse wo o šomago wa pušo. A bonagala gore dinaga tša Afrika di loga maano a makaone a go laola ka tshwanelo dinagadilete tša bona ka mokgwa wo o tla fihlelelago ditetelo tša setšhaba le dinyakwa, le gore go thibelwe go se boelemorago ga dipolotiki tša selegae le tlhakatlhakano ya ikonomi. / Philosophy, Practical and Systematic Theology / D. Litt. et Phil. (Philosophy)

Text in English with abstracts in English, isiZulu and isiXhosa / The purpose of the current study was to determine the relationship between personality and employee engagement (EE) within a financial institution in South Africa. A quantitative correlational research approach was utilised and random sampling from a population of 516 identified 200 participants for whom personality scores as measured by the Occupational Personality Questionnaire (OPQ32r) already existed as secondary data. A sample of 124 employees responded to the request to participate in the study. The participants were subsequently requested to complete a self-compiled biographical questionnaire and an employee engagement questionnaire (EEQ) as the measurement of EE. Reliability scores obtained in the current study for the OPQ32r was 0.95 and for the EEQ 0.97 (both p ≤ 0.5), indicating acceptable internal consistency. Results indicated a statistically significant relationship between an Overall OPQ32r Score and an Overall EE Score of 0.186 (p ≤ 0.5), but only one of the three core personality domains measured by the OPQ32r, namely feelings and emotions, had a statistically significant relationship with an Overall EE Score and four of the six EE subdimensions of EE. Results also indicated that the three core personality domains as measured by the OPQ32r are a statistically significant predictor of EE, predicting 4% of the variance of EE (r2 = 0.04, F (3; 120) = 2.72, p ≤ 0.05). Although all relationships obtained in the current study were statistically significant, all had a weak effect size and were thus of limited practical significance, indicating limited practical usefulness. The limitations of this study were the small sample size utilised (n = 124) due to the utilisation of secondary data and a survey sent out concurrent to this study, impacting employees’ willingness to fill in an additional survey. The fact that this study was done in only one division of a financial institution in South Africa, made the generalisation of results to other organisations problematic. There were limited studies measuring personality utilising the OPQ32r while the EE studies utilised different assessments to measure the construct, complicating the comparison of results. As personality and EE are important constructs for Industrial and Organisational Psychology, it was also recommended that additional research be undertaken to increase the knowledge base regarding these two constructs. / Inhloso yesifundo socwaningo samanje kwaye kukuthola ubudlelwano obuphakathi kobuntu kanye nendlela yokusebenzisana phakathi kwesisebenzi kanye nenhlangano (EE) ngaphakathi kwenhlangano yezezimali eNingizimu Afrika. Kwasetshenziswa indlela yocwaningo eqhathanisa izinga lokusebenzisana kwezinto (quantitative correlational research approach) kanye nendlela yocwaningo i-random sampling kwinani lonke labantu abayi 516 abakhethwe kwi-200 labadlalindima abahlolwe izinga lobuntu obulinganiswe ngokusebenzisa Umbhalo weMibuzo emayelana noBuntu (Occupational Personality Questionnaire) (OPQ32r) okuwulwazi olukade luvele lugcinwe njengedatha yesigaba sesibili. Isampuli yabasebenzi abayi-124 iphendule ngokuthi ivume ukuzibandakanye kucwaningo. Ngemuva kwalokho abadlalindima baye bacelwa ukuba bagcwalise umbhalo wemibuzo ebuza ngempilo yomuntu kanye nombhalo wemibuzo ebhekiswe kuhlobo lobudlelwano obuphakathi kwesisebenzi kanye nenhlangano (EEQ), lokhu kusetshenziswe njengophawu lokulinganisa izinga lokusebenzisana phakathi kwesisebenzi kanye nenhlangano (EE). Amaphuzu akhombisa ukwethembeka atholwe kucwaningo lwamanje kwi-OPQ32r ayekhombisa inani le 0.95 kanye ne EEQ 0.97 (zombili lezi zinto i-p ≤ 0.5), zikhombisa izinga lokungashintshi kwezinto ngaphakathi. Imiphumela yamanani iye yaveza ubudlelwano obuhle kakhulu phakathi kwamaPhuzu onke e-OPQ32r kanye namaPhuzu onke e-186 (p ≤ 0.5), kodwa-ke uwodwa kuphela umkhakha obalulekile kwezobuntu emikhakheni emithathu elinganiswe nge-OPQ32r, yona yimizwa kanye nommoya, lezi zimpawu zinobudlelwano bamanani obubaluleke kakhulu obukhombisa Amaphuzu onke kanye nezigatshana ezine kwizigatshana eziyisithupha ze-EE. Imiphumela nayo ikhombise ukuthi imikhakha ebalulekile yobuntu njengoba ilinganiswa nge-OPQ32r ngokwamanani iyisibikezeli esisemqoka kakhulu se-EE, ibikezele 4% yezinga lokwehluka kwi-EE (r2 = 0.04, F (3; 120) = 2.72, p ≤ 0.05). Yize zonke izinhlobo zobudlelwano ezitholakele kwisifundo socwaningo samanje ngokwamanani sasibalulekile, kodwa zonke lezi zinhlobo zobudlelwano zonke zikhombise ukuba nomthelela ongenamandla kanti ngokunjalo ubumqoka bazo obuphathekayo buncane kakhulu, bukhombisa izinga elincane lokusebenziseka ngendlela ephathekayo. Imingcele yalolu cwaningo kuye kwasetshenziswa amasampuli amancane (n = 124) ngenxa yokusetshenziswa kwedatha yesigaba sesibili kanye nesaveyi ethunyelwe kanye kanye kulolu cwaningo, iye yaba nomthelela kwizinga lesifiso sabasebenzi sokugcwalisa enye isaveyi eyengeziwe. Udaba lokuthi lolu cwaningo lwenziwe kwisigaba esisodwa kuphela kwiziko lezezimali eNingizimu Afrika, lokhu kuye kwenza ukuthi ukucaban ukuthi imiphumela isebenza kuzo zonke izinhlangano kube yinkinga. Kuye kwacaca ukuthi lincani kabi inani lezifundo zocwaningo ezisetshenziswa ukuhlola izimpawu zobuntu ngokusebenzisa i-OPQ32r kanti izifundo zocwaningo lwe-EE studies zisebenzise izinhlelo ezahlukene zokuhlola ukulinganisa izinga lokwakha, kanti lokhu kudidanisa indlela yokuqhathanisa imiphumela. Njengoba izimpawu zobuntu kanye ne-EE ziyizimpawu ezisemqoka kwisifundo seSayikholoji yezeZimboni kanye neNhlangano, kuye kwanconywa ukuthi futhi ukuthi kudingeka ukuthi kwenziwe olunye ucwaningo ukukhulisa umthombo wolwazi mayelana nalezi zinhlelo zokwakha ezimbili. / Injongo yesi sifundo yayikukuqonda ngolwalamano olwenzeka phakathi kwesimo adalwe esiso umqeshwa/ubuyena nendlela athatha ngayo inxaxheba okanye indlela azibandakanya ngayo nokwenzekayo kwiziko lezoqoqosho eMzantsi Afrika. Uphando luqhutywe ngokusebenzisa indlela yokuthelekisa amanani kwaye kwenziwa ukhetho lwabathathi nxaxheba olungalandeli migaqo itheni, kubantu abangama-516 nekwachongwa kubo abangama-200 ababesele benamanqaku abawafumana xa babebuzwa uluhlu lwemibuzo yesimo sendalo, iOccupational Personality Questionnaire (OPQ32r). Isampulu yabaqeshwa abali-124 yavuma ukuthatha inxaxheba kwesi sifundo. Aba bathathi nxaxheba bacelwa ukuba babhale imibuzo abazenzele ngokwabo, nemalunga nembali yobomi babo kunye neyendlela abazibandakanya ngayo (EEQ), oko kusenziwa njengomlinganiselo we-EE. Amanqaku okuthembeka e OPQ32r awafunyanwa kwesi sifundo aba li-0.95 aze awe-EEQ ali-0.97 (omabini enza p ≤ 0.5), nto leyo ikhombisa uzinzo. Iziphumo zadiza ulwalamano olubalulekileyo phakathi kwenqaku elongameleyo okanye iOverall OPQ32r Score kunye neOverall EE Score, lwalamano olo lwaba li-0.186 (p ≤ 0.5), kodwa linye qha inqanaba lesimo sendalo yomntu elalinganiselwa ngeOPQ32r, nqanaba elo ileleemvakalelo nesimo somphefumlo. Eli nqanaba laba nolwalamano olumandla nenqaku eliyiOverall EE Score kunye namacandelwana amathandathu e-EE. Iziphumo zaphinda zadiza ukuba amacandelo angundoqo amathathu obuyena nalinganiselwa ngeOPQ32r, aluqikelelo olubalulekileyo lwe-EE, eqikelela i-4% yogungqagungqo lwe-EE (r2 = 0.04, F (3; 120) = 2.72, p ≤ 0.05). Nangona zazibaluleke kakhulu zonke iindidi zolwalamano ezafumaneka kwesi sifundo, zonke zazinefuthe elibuthathaka, ngoko ke uncedo lwazo aluzange lube lukhulu kwaye zingenakusetyenziswa kangakanani. Ubuthathaka besi sifundo yaba bubuncinane besampulu eyasetyenziswayo (n = 124) ngenxa yokusetyenziswa kwedatha yomjikelo wesibini (isecondary data) nohlolo zimvo olwaqhutywa ngaxeshanye nesi sifundo, nto leyo yabatyhafisa abaqeshwa kuba babengathandi ukuphendula imibuzo yezifundo ezininzi. Into yokuba esi sifundo senziwa kwicandelo elinye kuphela kwiziko loqoqosho eMzantsi Afrika yenza ukuba kube yingxaki ukuthatha izigqibo ngamanye amaziko. Zazinganelanga izifundo ezilinganisela ubuyena bomntu, zisebenzisa iOPQ32r lo gama izifundo ze-EE zisebenzise iindidi zohlolo ezahlukeneyo ukulinganisela isimo esifanelekileyo, zibe ke zidala ingxaki ekuthelekiseni iziphumo. Njengokuba ubume bendalo/ubuyena kunye ne-EE buzizimo ezibalulekileyo kwiZifundo zeSimo Sengqondo Emsebenzini Nakulungiselelo (Industrial and Organisational Psychology), kwacetyiswa ukuba kuphinde kwenziwe olunye uphando ukuze kwandiswe isiseko solwazi malunga nezi zimo zibini. / Industrial and Organisational Psychology / M. Com. (Industrial and Organisational Psychology)