This study was undertaken to establish whether rights of personality are known in indigenous law. Since indigenous law differs not only between tribes but is also affected by the degree of exposure to Western values, a micro-study has been done in a semi-rural environment in the Kingdom of Swaziland to establish to what extent own value systems have been influenced or altered when Western legal concepts are utilised. The information, obtained by interviewing a panel of experts, was compared with the available literature. During the process of gathering information, the aims of the research were not only to describe how the legal principles function, but also to take note of those socio-cultural processes which function outside of the law. Rights of personality were studied against a background of the culture and way of life of the peoples concerned. The importance of culture has been acknowledged in the Constitution of the Republic of South Africa, wherein the recognition and application of indigenous law generally rests on a constitutionally protected right to culture. Whilst the identifiable rights of personality may generally be classified according to specialised legal systems, the separation of rights to good name and to dignity may be inappropriate in the indigenous sphere. Dignity in indigenous legal systems is to be viewed as a comprehensive right of personality, into which should be subsumed the right to good name and reputation in the community. It is such dignity, embracing the ubuntu quality of humanness that is protected as a comprehensive indigenous right of personality. Although the indigenous law of personality is showing some signs of adapting to new developments, there is also proof that the established legal principles and human values are being retained. However, these changes are unique and are neither typically traditional nor Western. The indigenous law of personality, operating in a changing social environment, has to retain its flexibility and adaptability in order to remain ”living” law for the peoples concerned. / Jurisprudence / LL.D.

This dissertation describes the participatory development process which was facilitated among the parents of children attending Themeli Nursery and Pre-school in the community of Ramaphosa, an informal settlement near Reiger Park, Boksburg (Gauteng-South Africa). The focus of this study was empowerment of men and women alike. In the course of the process, the researcher discovered how the men and women in question were empowered by the participatory development process which enabled them to start a Stokvel, the aim of which was to help augment the members' financial resources so as to sustain payment of their children's day care fees and to also enhance corporately the spirit of ubuntu among themselves as local community members. / SOCIAL WORK / Thesis (M.A. (SS--Mental Health)

Text in English / While correctional centres are often associated with men, there is an increasing number of incarcerated women who have rehabilitation needs that are specific to their gender. Historically correctional centres have responded through offering rehabilitative programmes that stereotyped women offenders into socially constructed gender roles. Using a feminist criminology framework, the current study aimed to explore the subjective inner experience and meaning given by women classified as maximum security offenders to the rehabilitation processes in the Johannesburg Correctional Centre. Data was collected from 18 incarcerated women who are and were once classified as maximum offenders. A narrative analysis was used in understanding the data from the interviews. Women’s narratives in the current study reflect unique and common experiences with rehabilitation in the correctional centre. Being a maximum security offender presents a challenge of further perceived discrimination, alienation and isolation amongst women who describe limited involvement in rehabilitation as a result of this identity. Also highlighted in the study are challenges in implementing gender sensitive programming in a penal system infused with power dynamics; a discipline and punish narrative; patriarchy; binary view of gender and ethnocentrism. A continued reinforcement of traditional structures, systems and practices that seek to perpetuate gendered form of existence is also evident in the current study. Therefore, a need for the reformation of the correctional centre context and culture is suggested so as to respond in a manner that is not only gender sensitive, but also inclusive enough in recognising both in theory and in practice, the various locations of inequality in society that influence female criminality. The principle of Ubuntu demonstrated through caring, compassion and hospitability which empowers and edifies the other person through interrelatedness is one of the promising initiatives that can guide correctional centres and society in the implementation of gender sensitive programmes, while paying attention to the socio-cultural dynamics that influence women’s pathways to crime. / Psychology / D. Phil. (Psychology)

This study examines the extent to which the teaching of Shona novels can be used to promote unhu (humanness) in Zimbabwean secondary schools where there has been a call for the teaching of cultural values. The school syllabi for Shona make this position abundantly clear. For that reason, anchoring the discussion on the role of literature in Africa as expounded by African scholars such as Ngugi wa Thiong’o (1981), p’Bitek (1986) and Achebe (1989) among others, the study observes that literature plays an important role in moulding character through advancing unhu. For instance, as Achebe (1989) argues that the novelist is a teacher, the study therefore locates literature as a life-affirming and life-extending affair. The discussion of the role of literature as a potential conduit for expressing unhu takes place within the theoretical confines of Afrocentricity, an African-centred theory that places the interests of Africa at the centre of any analysis involving African people. The selected novels namely Pfumo Reropa (1961), Kunyarara Hakusi Kutaura? (1983) and Ndafa Here? (2007) are therefore interrogated from an Afrocentric point of view. The three novels are representative of different historical epochs in Zimbabwe’s cultural trajectory. In addition, they have featured quite prominently on the school syllabi for Shona. Through a combination of interviews and critical analysis of the novels, the study crucially observes that the proper teaching of literature can effectively transform the thinking of learners thereby locating them in their own cultural platforms. However, for this to happen, teachers must be properly trained in order that they develop an appreciation of the value of literature in imparting unhu among learners. As a result, the study thus proposes sufficient conscientisation of teachers and learners on the concept and practice of unhu be systematically carried out. At the same, there is need for greater planning in constructing a more informing syllabus, as well as the deliberate inclusion of texts that canonise unhu. / African Languages / D. Litt. et Phil. (African Languages)

Blaming those who are different from us because of skin colour, nationality and language when things do not go right during the process of reconstruction is common among those who are faced with such a task. This assertion is confirmed by our examination and evaluation of xenophobia in post-apartheid South Africa and post-exilic Israel. In South Africa socio-economic and political reasons are cited for the rejection of African immigrants by some South Africans. The Jews in the post exilic period understood their religious, social and economic problems to be caused by others. What is more disturbing is that the Jews understood their xenophobia to be demanded or legitimised by God. These reasons for them necessitated hatred, isolation, stigmatisation and sometimes negative actions against foreigners. When we compare xenophobia in both post-apartheid South Africa and post-exilic Israel in this study, we find that factors such as identity, notion of superiority, negative perception of those who are different and use of power, play a major role in the exacerbation of xenophobia. In evaluating both situations, using the African principle of Ubuntu and Christian moral values, we are able to demonstrate that xenophobia as found in both situations is morally wrong since it is inhuman, selfish, racist/ethnocentric, discriminatory and often violent. Ubuntu and Christian values and principles such as human dignity, human rights, reciprocity, love, compassion, forgiveness, hospitality and community were sacrificed by South Africans and Jews in their dealings with foreigners in their respective situations. It is argued here that among other things in the case of South Africa, the reduction of inflammatory statements by government representatives and the media, education of the unemployed, the youth and workers; and the meeting of spiritual, material, humanitarian and moral needs by the Church, will help sensitise South Africans to the plight of African immigrants and migrants and will further deepen the ubuntu and Christian values. / Religious Studies and Arabic / D.Th.(Theological Ethics)

The subject of migrants’ social integration in receiving countries is a growing debate in the 21st century amongst the international community and the nations of the world. It is a serious concern for many organizations advocating for social justice. The Church worldwide and the migrant church in Durban South Africa in particular, is called to be among the defenders and promoters of migrants’ social integration; integration which will bring forth migrants’ social and economic contribution to the development of Durban’s social and economic life. This view of this study is that in the post-apartheid period sufficient attention has not been paid by the South African government, policy-makers and the church in the welcoming and protection of migrants who have “flooded” the country. The lack of preparedness has resulted in migrants being used as scapegoat by some South Africans on the pretext that they lower the country’s social life, steal national citizens’ jobs and commit crime. This growing social and economic discomfort in South Africa resulted in xenophobic violence in May 2008. The dissertation surveys migrants’ challenges in South Africa and Durban in particular. It explores the response of a migrant Pentecostal church called Faith Ministries Durban (FMD) to these challenges, as well as its contribution to the promotion of Congolese migrants’ social integration. The study further explores, among other aspects, the theology of migration. This exploration is a call to theologians to advocate for migrants’ care and rights so that they may not endure discrimination, abuse and struggle because of them being outsiders. Migrants have to benefit equal rights as fellow South Africans. From the life narratives of ten FMD’s members, the study explores FMD’s role in the lives of its migrant members. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

The research conducted was done on the basis of providing an initial platform or starting point for insight and discussion into what a strategic transcultural model of leadership might look like which was relevant to the early 21st Century Christian context in the cities of Southern Africa. A strategic transcultural leader is essentially a transformational leader who exhibits an ability beyond the norm in being able to cross socio-political barriers and thus inspiring the multicultural dynamic, while also honouring the individual cultures represented. In order to study strategic transcultural leadership models a strong leadership angle was taken, which employed investigating six leaders, three political and three Christian as to the structures, styles, values, transcultural abilities and Christian/political beliefs and/or philosophies they employed. The thesis poses the problem of urban unrest in the cities of Southern Africa. The problem of an influx into the cities, of the many different ethnicities and tribes from throughout Southern Africa and the pressures this has caused is briefly alluded to. This problem has been further exacerbated in South Africa by the arrival of many peoples from throughout Africa, south of the Sahara seeking their fortune without having to leave the African Subcontinent, and in Zimbabwe by the political policies of the Zimbabwean government, over land and in clearing away her unapproved urban high-density housing, and her informal business and white farming sectors of the economy. With these issues in mind, there is a need for strategic transcultural leadership to address these and other issues of unrest. The examples of Mandela and De Klerk as transformational leaders, inspire hope, that the vacuum of strategic transcultural leadership seen in Africa at large and specifically in relation to Southern Africa can be met, as is noted by the progress made in recent years in the arena of transformational leadership which the Group of eight and the United Nations and others allude to. While this is true, there are still problems in relation to the political decision-making within South African, as seen by Mbeki’s stance in the past on HIV-AIDS, and Zimbabwe’s woes. The stage is set from a missiological and historical perspective by looking at multicultural models of leadership in the Early Church with specific reference to Paul and the Antiochan model he used as a prototype. The Jerusalem Church is mentioned as a bi-cultural model, which has significant use outside of large urban environs. However it was the Pauline-Antiochan model that provided a platform, in the later use of a synthetic-semiotic model, to deduce or synthesis a transcultural model. Paul’s model of leadership was analysed specifically in relation to the five elements already noted (structures, styles, etc.) and is particularly useful as a model as Paul himself provides firstly an insight into a man of bi-cultural heritage yet someone who was empire-conscious. Paul was able to uphold both the cultural distinctive or uniqueness of both the Greek and Jew (noting Paul’s use of both Hebraic and Hellenistic styles of the diatribe for example) as well as the universal, in that he was empire-conscious which played into his Kingdom perspective. Secondly he provides a reasonable grounds for understanding that if the belief system of the individual is changed on one of its most fundamental levels – allegiance – then given time the macro-cultural identity of a nation, even empire can be significantly altered. He was able to do this primarily because the Graeco-Roman Empire had a common linguafranca in Greek, and the Christian community – as the followers of the Way became known as – had an ethos of reconciliation, enhancing the multicultural and one also of inclusivity (for example a worship style that encompasses both Jewish and local expressions) enhancing the particular. In declaring the One God of Israel and Jesus Christ – Messiah, as the only true Kyrios, Paul replaced the Emperor and the whole Greek pantheon of the Gods with the one true God and Father of us all, and his one and only Son.< /p> The three political leaders – Moshoeshoe, Smuts and Mandela – and the three Christian leaders – Mutendi, Cassidy and Tutu – are investigated in terms of the five elements (structures, styles, values etc.) that comprise the model of leadership. Each of these leaders in turn made a lasting contribution to national and/or tribal change. After looking at the six leadership models an initial conceptual framework for a multicultural model of leadership is outlined. However, in order to bring significant current postmodern/neo-African/tribal/multicultural paradigms of thought and the associated socio-political forces and philosophies of the day, to bear on the evolving model, these were specifically highlighted and brought into the process of synthesizing a model. Lastly once all these inputs are brought together in a tabulated framework, and the evolving multicultural model is screened against three known working scenarios, and further synthesized such that the refined model was then called a strategic transcultural model of leadership. Before this can be achieved however, various North American multicultural models posited were looked at in a literary review, which served to reinforce the understanding of the need to balance the universal and the particular aspects of culture. In refining a strategic transcultural model, the thesis next attempted to address the problem of developing a national macro-cultural identity. A strict delineation in a postmodern era between Church and State was considered to be not only unnecessary but a modern myth, also noting that the State mirrors the Church in many of the problems of community and identity. Thus the meso-level of the Church provided key insights into the macro-level of the State. An argument all along was posed for not just orchestrating a macro-culture based on multiculturalism, nor in just upholding the micro-cultural individual identities at the expense of participation in a national framework and beyond this the global village, but an argument was made for a both/and scenario. In doing this the thesis sought to address both the macro-cultural and individual cultural identities at every level and in every element of the model of leadership. The plausibility of the argument for today was based on the prevalence of a language of choice – in most cases English – and an ethos of reconciliation and inclusivity for which Madiba and Tutu among others have set the standard. A final picture of a community based on both was posited for reflection, a picture that John paints where the great heavenly host (mirroring the macro-level of the Kingdom) is contrasted with the micro-level of a people made up “from every tribe and language and people and nation” (Rev 5:9). / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2007. / Science of Religion and Missiology / PhD / Unrestricted

This study and the accompanying design project explore postmodern identity construction as a nomadic state of being in relation to the shared experience of space. The potential of the relationship between postmodern identity and physical space is explored both theoretically and through practical application. The main theory explored is ‘third space’, with specific reference to the concept of ‘thirdness’ as articulated by American psychoanalyst Jessica Benjamin (in Frosh&Baraitser 2009). This study examines how shared spaces can, through narrative reframed by ontology (Somers 1994), be seen as physical manifestations of the ‘third space’ as envisaged by the likes of Homi K Bhabha (1994) and Edward Soja (1996). The notion of ‘thirdness’ is used to explore the relationship between individuals and shared space. ‘Thirdness’ is also paralleled to Ubuntu. ‘Thirdness’ is investigated as a means to access shared relational spaces that provide an abundance of symbolic narratives that can be gathered and integrated into the self. This study explores how being connected through shared space has the potential to be constructive in identity formation in the wake of unstable postmodern identity. This study uses a design process adapted from Karl Aspelund (2006) as an approach to the research. In the context of this study, design is seen as more than the resulting artefact. It encompasses the thought process, the methods used and steps taken to reach a particular research outcome. This study attempts to form a synthesis between the theoretical research conducted and design praxis in the form of the design outcome. As inspiration for the design action, the design process followed in this research facilitates the exploration of theory that is perhaps unfamiliar to design discourse. The steps in the process allow the refinement of concepts, application of the theory in a practical environment (a paper making workshop) and finally, the visualisation of the theory via the design artefact (an animated short). The medium of animation is selected purposively in order to convey the interpretive narrative derived from the process. The paper produced in the workshop reflects the theory, inspires the narrative of the animation and is used to create the environment and characters of the animation, which, in turn, embody the overarching concepts of the study. Copyright / Dissertation (MA)--University of Pretoria, 2012. / Visual Arts / unrestricted

The medium is the message in the first place: the medium as presence, as the author. His contribution to the academic world is his academic Holographic Memoirs. His story, the author's memoirs, is a fictive-narrative discourse with an organic ubuntu open-endedness. The Hologram is both an autobiography, but also all the information at all places simultaneously – nonlocal in quantum physical terms - within an intense hallucinating dream: no illusion, but rather a HyperReality with all its Virtual Identities. The invention of tram hopping is the plot of the story. The plot is like an hourglass where the first part of the story is the emptying of the sand, the deconstruction of modernism, but while the top chamber runs empty and the bottom chamber fills up, so the deconstruction is simultaneously a dependent arising/(social) construction/ubuntuing to revival – the synagogal Shekinah presence of YAHWEH. The top chamber is the unreasonable Newtonian physics and the bottom chamber reasonable quantum physics. The metaphysics (before the physics) of the top chamber is poststructuralism and deconstruction, while the bottom chamber is the virtual Hebraic worldview that delutively merges ubuntu and Buddhism. The long narrow neck in the middle is the moonily narrative that lives us with psychology (Psycho-logic) lost in sociology (Social-physics). Hermeneutics is set forth in the same contrasting hourglass of the top chamber, the inherited tradition, emptying to what it should accomplish – (virtual) presence. / Philosophy and Systematic Theology / D. Th. (Systematic Theology)

Abstracts in English, Xhosa and Zulu / 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)