Spiritual leadership for the church in Africa is facing a crisis. While much of traditional African leadership shares the same basic values found in the Scriptures; modern manifestations of African leadership have been corrupted by various influences. This has resulted in traditional African leadership being grossly misunderstood and culturally unappreciated. Through the use of dialogue between cultures and theologies, and utilizing leadership theory as analytical tools and a frame of reference, this study looks at biblical leadership models, and aims toward a rediscovery, an appreciation, and a mature reappropriation of traditional African leadership values and practices for the African Church. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

This study searches for the management attributes of excellent companies in Zimbabwe in order to reveal the management practices that have made these companies successful. Seven most successful companies from among those quoted on the Zimbabwean Stock Exchange (ZSE) were selected in terms of their financial criteria and the macroeconomic criteria in their industrial categories. The research for attributes of excellence has been qualitative - consisting mainly of interviews of chief executives, departmental managers, skilled, semi-skilled, and unskilled employees of the companies. The interviewees were also asked to complete two quantitative instruments: a semantic differential and an observation chart. Altogether 408 people were interviewed and given a semantic differential and an observation chart to complete. Of these, 398 responded to the semantic differential while 308 responded to the observation chart. Qualitative data for the study were content analysed and the data obtained through the quantitative instruments were analysed through the use of the Statistical Analysis Systems (SAS) at the Unisa Computer Services Centre. There was agreement in the results obtained through the use of the three different approaches of the research. The management attributes which were elicited by the study are that the Zimbabwean excellent companies : (a) have a participative style of management; (b) always engage in constant communication with all levels oftheir employees; (c) reward good work; (d) train their employees; (e) promote from within; (f) are concerned with the quality of their products and services; (g) care for customers; and (h) are involved in social responsibility. These management attributes can be applied by and could thus benefit any type of organisation, trading or non-trading, and private or public. The application of the attributes may not be limited to the enterprises in Zimbabwe - the host country in which the study was conducted - but it may also be effected in companies in other countries with a similar socioeconomic situation to Zimbabwe's. / Business Leadership / D.B.L.

Text in English / This study is a reflection on the culture and social life of Nguni women. The research is the interpretation and representation of how the Nguni culture and social values emerge as source of identity not a simple act of conformity. The manifestation of cultural values is presented through a body of artworks. The artworks seek to expose the complex nature of deep social bonds. These bonds are responsible for the creation of the ultimate value of aesthetic experience within a social and ethical context. The analysis addresses the significance and symbolic nature of traditional wedding rituals in relation to conformity and social identity. Various concepts and themes are discussed to ascertain how participating in these social and cultural performances helps individuals to pursue their own understanding and meaning of their experience within their lived environment. The main question this study addresses is how women make sense of their experience as mothers, wives, members of society and individuals. It is the study of cultural and social phenomena; their nature and meanings, and the focus is on the interpretation of the phenomena in terms of their individual experiences and how they relate lived experience to their identities. This is done by acknowledging the essence of meaningful nature of experiences that lead participating individuals into conformity and submission. Sculptural installation and performance are used to describe concepts in the production of visual presentation of this research. The visual installation in this research provides the symbolic meaning of nature of aesthetic experience which influences individual to connect with the society and thus creating impression of conformity. The reflection on cultural and social experience highlights the dilemma of containing conformity to an act of coercion while leaving the issue of human perception and understanding of value in relation to the experience of the body unattended. A phenomenological approach to this study has helped to address art installation as a stylistic phenomenon that is created and experienced visually in order to represents a relationship between artist and society. / Art History, Visual Arts and Musicology / M.A. (Visual Arts)

The objective of this thesis is to design and implement a small scaleInternet Service Provider (ISP) for the NetCenter sub department atMälardalen University. The ISP is intended to give NetCenter a networkseparate from the University’s network, providing them with a moreflexible environment for lab purposes. This will give their students anopportunity to experience a larger backbone with Internet accessibility,which has not been previously available. At the same time it will place theteachers in control of the network in the NetCenter lab premises.The network is designed with a layered approach including an Internetaccess layer, a larger core segment and a distribution layer with aseparated lab network. It also incorporates both a public and a privateserver network, housing servers running e.g. Windows Active Directory,external DNS services, monitoring tools and logging applications. TheInternet access is achieved by peering with SUNET providing a full BGPfeed.This thesis report presents methods, implementations and results involvedin successfully creating the NetCenter ISP as both a lab network and anInternet provider with a few inevitable shortcomings; the most prominentbeing an incomplete Windows Domain setup.

Due to the changing demographics of South African organisations after the 1994 elections and the subsequent sub-cultural diversification, the working environment is becoming the primary place where the different South African sub-cultural groups, with their different value systems, are in interaction with each other. The consequent lifting of sanctions exposed South African organisations to globalisation and international competition. This forced managers to improve organisational processes and operations, not only to protect their own domestic markets, but also to become internationally competitive. At the same time, they had to adhere to newly created labour legislation, which dramatically changed the face of the South African labour market. The complex combination of several sub-cultures in the South African work environment can adversely affect organisational effectiveness if not properly understood and managed by effective transformational leaders. The concept of cultural values was used to explore the differences, as well as the similarities, between the various sub-cultural groups in the South African environment. This study examined cultural differences and similarities between 477 junior and middle managers in the financial services sector, who belonged to the four South African sub-cultural groups (Black, Coloured, White, and Indian), and between South African male and female managers. It also investigated whether cultural values change indiscriminately during the acculturation process, or whether certain cultural values, labelled peripheral values, change easier or before other cultural values, labelled core values. Due to the importance of transformational leadership in the work environment, this study also explored the differences and similarities of South African managers on Bass and Avolio’s Full Range Model of Leadership. (Avolio&Bass, 1999; Bass, 1985, 1997). A moderate social constructionist theory was used as a framework for this study, to analyse and describe quantitative results obtained with the various measuring instruments. Firstly, it was found that although there were statistically significant differences between most of the cultural value dimensions of the various sub-cultural groups, not all of these differences were practically significant. Results indicated that these groups could often be clustered together on specific cultural value dimensions, sometimes consisting of a Black, White, and Coloured cluster, sometimes as a Black, Coloured, and Indian cluster, and so forth. Secondly, independent variables other than sub-cultural group, gender, and age also showed practically significant relationships with some of the cultural value dimensions. Thirdly, the results indicated that the cultural values are very stable, even in the dynamic and multi-cultural South African environment, and as such, no core or peripheral values could be identified. Finally, the results also indicated that the transformational-transactional leadership model is cross-culturally endorsed within the South African financial services sector. It pointed out that irrespective of gender, junior or middle management level, age, educational level, number of years full-time work experience, number of years as manager, or having been exposed to formal Western management training, all managers evaluated themselves as more transformational than transactional. / Thesis (PhD (Psychology))--University of Pretoria, 2007. / Psychology / unrestricted

In this thesis, the Researcher argues that the Border Black Baptist Churches form two-thirds of the membership of the Border Baptist in the Association. The researcher is concerned that they are growing in numbers but declining in finances. This problem is affecting the body of Jesus Christ locally, nationally and globally. It does not end there but the Great Commission (Matt 28:16-20) has also been affected. My personal interest is to show that Border Black Baptist Churches are not necessarily poor but need some kind of profound teaching and motivation. It means that in the Border/Amathole region we need self-propagating, self-supporting, self-governing and self- theologizing within our own culture. We need to see that the tithing system is God’s plan for giving. It is instituted by God and encompasses His promises, only if we obey Him. In the Border Black Baptist Churches there is also a need to see that freewill offerings are part and parcel of God’s plan for financial giving and stewardship. It means that giving to God must be seen as Creation, Sowing and Reaping Principles. My research methodology includes interviews, questionnaires and study of the relevant literature. The reason for this research is to bring clarity about financial giving and stewardship in these Churches. The whole purpose is to see financially matured Border Black Baptist Churches in this region. / Dissertation (MA(Theol))--University of Pretoria, 2012. / Practical Theology / unrestricted

Submitted in fulfillment of the requirements of Ph. D (Public Managment), Durban University of Technology, Durban, South Africa, 2017. / Using historic and ethnographic data collected from KwaZulu-Natal, this study examines food consumption from the Zulu Cosmology epistemic point of view. The study highlights as a prosocial behaviour that reduces the importance of self in favour of pro social norms of sharing and selflessness. In other words, personhood is understood as a process and the product of interconnectedness experienced in social spaces. Pro-social behaviour is therefore seen as a determinant of harmonious and social cohesive communities. The study concluded that social cohesive communities develop a set of cultural protocols and boundaries that reward prosocial norms and punish antisocial behaviour. Social cohesion as a concept was also found to be inseparable from the notion of shared values, identities and norms. The study delved deeper and found that the land, the livestock and the cultural rituals to honour the living and the dead defined a unique interconnectedness of the Zulu person to his culture. Eating and eaten products were part of a uniting culture that linked a Zulu man, woman, girls, old men and women to other people, their animals and their land. Zulu people lived for, and with, other people in peace. No man or family would go hungry. Immediately that becomes known, another man would give the destitute man a few cattle to start his own flock and feed his family. This and other eating rituals contributed to a strong, peaceful and social cohesive nation of King Shaka ka Senzangakhona. On the basis of the understanding of the cultural rituals, their link with the land and animal the study concluded that land restitution and agrarian policies can be enhanced by taking into consideration their need for land to cultivate vegetables and fruits that have cultural meaning, policies that enable to have livestock as well as space to practise their culture. The study is envisaged to inspire social welfare and community development policies that instil the prosocial values of Ubuntu and interconnectedness. / D

In his thesis, Re-authoring life narratives of trauma survivors in KwaZulu-Natal: Spiritual perspective, the researcher investigates a holistic understanding of the effects of trauma on surviving individuals and communities historically affected by political violence in KwaZulu-Natal, South Africa. Traditionally, the exploration of the impact of trauma on survivors in South Africa has been focused mainly on the bio-psycho-social aspects. The Bio-psycho-social approach recognises that trauma affects people on several dimensions- biological, social and psychological. However, Nevid (et al 2006:19) and Kaminer (et al 2012) acknowledge that these bio-psychosocial factors are incomplete for us to understand the effects of trauma on the individual and call for consideration of all possible pathways and account for multiple factors, influences, and interactions. Using qualitative and narrative approach, personal life narratives were listened to with the aim of looking in depth at the effects of traumatic experiences on the research participants, and specifically investigate whether, and how trauma affected their spirituality. The findings show that the research participants sustained psychological, moral and spiritual injuries during and after traumatic experiences. The results concur with Buckenham’s (1999:7-8) argument that trauma wreaks its toll in the life of a person emotionally, psychologically, spiritually, in our relationships with ourselves, others and with God. The study also established that regardless of religious affiliation, research participants turned to spiritual resources for answers, healing and recovery in traumatic situations. Therefore, the study recommends the integration of the spiritual perspective to reach a holistic model of understanding and treating traumatized individuals and communities. Although the study is localised in the South African context, the results have a much wider relevance in understanding the role of ‘posttraumatic spirituality’ in the re-authoring of life narratives shattered by trauma. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted

ENGLISH: This study looks at the bereavement of adolescents left orphaned by and vulnerable to the HIV and Aids crisis that is crippling the continent of Africa. Their bereavement and the psycho-spiritual issues relating to this bereavement are examined by means of postfoundationalism as an approach to practical theology along with the narrative approach to research and therapy. This is done by integrating these approaches with the art of storytelling within the unique African context. By listening to the stories of ten adolescents under the care of PEN, a Non Governmental Organisation (NGO), this research gives them the opportunity to express their own unique stories of bereavement. Stories that would otherwise have been silenced by the wave of bereavement in the wake of countless deaths worldwide due to the HIV and Aids infection. It looks holistically at the multiple losses these adolescents have suffered and consequently how this has affected them not only physically, but also especially emotionally and spiritually. In light of the above, this research attempts to show how these adolescents are in the process of – by means of storytelling – reformulating the story of their lives and the lives of those they care about in the true spirit of Ubuntu to find hope anew in the proverbial pot of gold at the end of the rainbow. AFRIKAANS: Hierdie studie fokus op die verlies wat tieners ervaar wat wees gelaat is deur die MIV en Vigs pandemie wat besig is om die vasteland van Afrika te verlam. Hulle rousmart en die gepaardgaande psigies-spirituele aangeleenthede word ondersoek deur middel van die postfondamentele benadering tot praktiese teologie in samehang met die narratiewe benadering tot navorsing en terapie. Dit word gedoen deur die integrasie van hierdie benaderings met die vertelkuns binne die unieke Afrika konteks. Deur te luister na die stories van tien tieners onder die sorg van PEN, ‘n Nie- Regeringsorganisasie (NRO), gun hierdie navorsing hulle die geleentheid om hul eie unieke stories van smart te vertel. Stories wat andersins verlore sou gegaan het in die golf van verlies wat volg op die ontelbare getal sterftes wêreldwyd as gevolg van MIV en Vigs besetting. Daar word holisties gekyk na die veelvoudige verliese wat hierdie tieners beleef het en gevolglik hoe dit hulle nie net fisies nie, maar ook emosioneel en geestelik beïnvloed. Asook hoe hulle in staat is om – deur die gebruikmaking van stories – hul lewensstorie te hervertel asook die lewens van diegene naby aan hulle, in die ware gees van Ubuntu, om nuwe hoop in die spreekwoordelike pot goud aan die einde van die reënboog te vind. SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se. / AFRIKAANS: Hierdie studie fokus op die verlies wat tieners ervaar wat wees gelaat is deur die MIV en Vigs pandemie wat besig is om die vasteland van Afrika te verlam. Hulle rousmart en die gepaardgaande psigies-spirituele aangeleenthede word ondersoek deur middel van die postfondamentele benadering tot praktiese teologie in samehang met die narratiewe benadering tot navorsing en terapie. Dit word gedoen deur die integrasie van hierdie benaderings met die vertelkuns binne die unieke Afrika konteks. Deur te luister na die stories van tien tieners onder die sorg van PEN, ‘n Nie- Regeringsorganisasie (NRO), gun hierdie navorsing hulle die geleentheid om hul eie unieke stories van smart te vertel. Stories wat andersins verlore sou gegaan het in die golf van verlies wat volg op die ontelbare getal sterftes wêreldwyd as gevolg van MIV en Vigs besetting. Daar word holisties gekyk na die veelvoudige verliese wat hierdie tieners beleef het en gevolglik hoe dit hulle nie net fisies nie, maar ook emosioneel en geestelik beïnvloed. Asook hoe hulle in staat is om – deur die gebruikmaking van stories – hul lewensstorie te hervertel asook die lewens van diegene naby aan hulle, in die ware gees van Ubuntu, om nuwe hoop in die spreekwoordelike pot goud aan die einde van die reënboog te vind. SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se. / SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

The purpose of this qualitative, phenomenological study was to explore the support of juvenile offender learners in correctional schools from a wellness perspective. The support of juvenile offender learners on the six dimensions of wellness is crucial since it has a wide range of benefits, it links achievement of teaching and learning, and rehabilitation and avoid recidivism. The study integrates Ubuntu and Wellness frameworks (Hettler, 1984) as a lens to understand the support of juvenile offender learners’ wellness in the correctional schools. The two frameworks informed the formulated Wellness framework as an approach to address and support wellness in active teaching and learning of the juvenile learners in the correctional schools. Data collection methods used was semi- structured interviews, open-ended questionnaires and observations. The research used purposive sampling of 12 teachers and 21 juvenile offender learners from seven correctional schools in four different provinces in South Africa. Ethical considerations are followed this include how best to negotiate access to the correctional schools, signed consent forms, anonymity, and confidentiality. The findings of the study revealed inadequate support structures and challenges that threaten the wellness of juvenile learners. However, it was revealed that teachers make an effort to support juvenile offender learners’ wellness in the correctional schools. Conversely, there are gaps in terms of policy, theory, and practice on how they can effectively support juvenile learners. The major impediment is that teachers are trained to teach in mainstream schools not in the environment of imprisonment. The study recommends that teachers, Learner Support Assistant (LSA), Peer Educators (PE), and security official be trained on how to identify intellectual, physical, social, emotional, spiritual, and career challenges of juvenile learners and address them in order to improve their learning, and rehabilitate. The DCS can do this through collaboration with various stakeholders who have knowledge and expertise in the six-wellness dimensions. Hence, the study formulated the model called Collaborative Intervention Support for Wellness framework. It consists of five strategic support structures (DCS, and other governmental department, non-governmental stakeholders LSA and PE) that are to assist the teachers in the correctional schools to support and enhance the juvenile offender learners’ wellness. / Morero oa thuto ena ea boleng bo phahameng ene e le ho hlahloba tšehetso ea baithuti ba tlolo ea molao dikolong tsa tikolo tsa tikoloho ho tloha boemong bo botle. Ts’ehetso ea baithuti ba tlolo ea molao lilemong tse tšeletseng tsa bophelo bo bottle e bohlokoa, hobane enale melemo e mengata, e hokela phihlello ea ho ruta le ho ithuta, le ntlafatso le ho qoba ho iphapanya. Boithuto bona bo hokahanya meralo ea Ubuntu le Wellness (Hettler, 1984) joalo ka lense la ho utloisisa tšehetso ea bophelo ba barutoana ba litlolo tsa molao dikolong tsa tlhabollo. Meralo ena e mebedi e tsebesitse sebopeho se hlophisitseong sa Wellness e le mokhoa oa ho sebetsana le ho ts’ehetsa bophelo bo botle ho ruteng le ho ithuteng ha barutoana ba basenye dikolong tsa khalemelo. Mekhoa ea ho bokella ya tsebo ya ditaba e sebedisetsoeng ene ele dipuisano tse hlophisitsoeng hantle, dipotso tse bulehileng le dipotso. Patlisiso e sebelisitse sampole e nang le morero ae barutisi ba 12 le baithuti ba 21 ba molato hotsoa dikolong tse supileng tsa khalemelo diprofinseng tse nne tse fapaneng tsa Afrika Boroa. Mehopolo ea boit’oaro e lateloa ho kenyeletsa kamoo ho ka buisanang ka mokhoa oa ho buisana leho kena dikolong, liforomo tsa tumello tse saennoeng, ho se tsejoe lekunutu. Se fumanoeng ke liphuputsi li fumane meetso e sa lekaneng ea tšehetso le liphephetso tse sokelang boiketlo ba barutoana. Leha ho le joalo, ho ile ha senoloa hore barutise ba etsa boiteko ba ho tšehetsa bophelo ba bana ba botlokotsebe bo bottle dikolong tsa khalemelo. Ka lehlakoreng le leng, ho na le likheo ho latela melaoana, teori, le boikoetliso bah ore nab a ka tšehetsa baithuti ba basenye joang. Tši tiso e kholo ke hore barutisi a koetliselitsoe ho ruta dikolong tsa kantle eseng tikolohong ea chankaneng. Boithuto bona bo khothaletsa hore barutisi, LSA, PE, le ofisiri ea tšireletso ba koetlisoe mabapi le mokhoa oa ho khetholla mathata a kelello, mmele, sechaba, maikutlo, memoya le tsa mosebetsi oa baithuti tsa bana ba basenye le ho libua le bona bakeng sa ho ntlafatsa thuto ea bona, le ho nchafatsa.DCS e ka etsa sena ka tšebedisano mmoho le bankakarolo ba fapaneng ba nang le tsebo le boiphihlelo maemong a tšeletseng a bophelo bo bottle. Kahoo, thuto e thehile mohlala o bitsoang Collaborative Intervention Support for Wellness. E beha maemong a bohlano a tšehetso (DCS, le Lefapa le leng la mmoso, barekisi basing bammuso, LSA, le barupeli ba dithaka) tse tla thusa barutiši dikolong tsa khalemelo ho tse’etsa le ho ntlafatsa boiketlo ba barutoana ba molato. / Die doel van hierdie kwalitatiewe, fenomenologiese studie was om die ondersteuning van jeugoortredende leerders in korrektiewe skole vanuit ‘n welstandsperspektief te ondersoek. Die ondersteuning van jong jeugdige oortreders in die ses dimensies van welstand is van kardinale belang, aangesien dit ‘n wye verskeidenheid voordele inhou, verbind dit die prestasie van onderrig en leer, en rehabilitasie en vermy herhaling. Die studie integreer Ubuntu en wellness-raamwerke (Hettler,1984) as ‘n lens om die ondersteumning van jeugoortreders se welstand in die skole vir korrektiewe te verstaan. Die twee raamwerke het die geformuleerde welstand-raamwerk ingelig as ‘n benadering om welstand in die aktiewe onderrig en leer van jong leerder in die korrektiewe skole aan te spreek en te ondersteun. Metodes vir die insameling van data wat gebruik is, was semi-gestruktureerde onderhoude, oop vraelyste en waarnemings. In die navorsing is doelgerigte steekproefneming van 12 onderwysers en 21 jong oortreders van sewe korrektiewe skole in vier verskillende provinsies in Suid-Afrika gebruik. Etiese oorwegings word gevolg, dit sluit in hoe om die beste toegang tot die skole vir korrektiewe, ondertekende vorms van toestemming, anonimiteit en vertroulikheid te beding. Die bevindings van die studie het onvoldoende ondersteuningstrukture en uitdagings ontdek wat die welstand van jong leerders bedreig. Dit is egter aan die lig gebring dat onderwysers moeite doen om die welstand van die jeugoortreders in die korrektiewe skole te ondersteun. Daarteenoor is daar leemtes in terme van beleid, toerie en praktyk oor hoe hulle jong leerders effektief kan ondersteun. Die grooste struikelblok is dat onderwysers opgelei word om in hoofstroomskole onderrig te gee, nie die omgewing van gevangenisstraf nie. Die studie beveel aan dat onderwysers, LSA, PT en veiligheidsbeampte opgelei word in die identifisering van intellektuelle, fisieke, sosiale, emosionele, geestelike en loopbaanuitdagings van jong leerders en om hulle aan te spreek ten einde hul leer te verbeter en te rehabiliteer. Die DKD kan dit doen deur samewerking met verskillende belanghebbendes wat kennis en kundigheid het in die dimensies van ses welstand. Daarom het die studie die model genaamd “Collaborative Intervention Support for Wellness raamwerk geformuleer. Dit is ‘n kompromie van vyf strategies ondersteuningstrukture (DKD, en ander regeringsdepartemente, nie- regeringsbelangheggendes LSA, en portuurstudente) wat die onderwysers in die korrektiewe skole moet help om die welstand van die jeugoortreder te help en te verbeter. / Psychology / D. Phil (Psychology)