Abstracts in English, Zulu and Shona / The purpose of the study was to examine the role of educators in enhancing the social wellness on juvenile offenders in Zimbabwe. The theoretical framework that underpinned the study was the Wellness Theory of Bill Hettler (1980) used as the lens to explore and generate understanding on how educators enhance the social wellness of juvenile offenders. The study was located within an interpretive paradigm. Qualitative research design and case study approach were used in this study. Moreover, purposive sampling approach was used to select the samples of educators and juvenile learners who responded to the qualitative questionnaires and those who participated in the interviews, which were used for data collection. The research had five educators and ten juvenile offenders who participated at one of the correctional centres in Zimbabwe based on availability and willingness. In addition, the researcher adhered to ethical standards in terms of gaining permission for access, issues of informed consent, voluntary participation, and confidentiality. Data were gathered by means of self-administered qualitative questionnaires with open-ended questions, interviews and observation. The research identified that no research has been carried out in Zimbabwe’s correctional centres to thoroughly explore the role of educators in the enhancement of the social wellness of juvenile offenders. The findings firstly revealed that education promoted the social wellness and resulted in positive behavioural change among juvenile offenders at the correctional centre. Secondly, education promoted the development of various technical skills in juvenile learners, such as agriculture and welding, as well as interpersonal skills such as anger management, respect, problem solving, and communication. The findings revealed that some juvenile offenders developed entrepreneurship skills. Some of the juveniles were making doormats, fence making and plaiting extensions. One of the juveniles had a unique skill in plaiting and braiding. He taught his friends, and now they are plaiting extensions and selling them. Thirdly, the findings revealed that educators are essential in the enhancement of the social wellness of juvenile offenders in an effort to reduce recidivism and facilitation of good and smooth social reintegration into mainstream society after incarceration. The challenges faced by the educators included limited resources and inadequate training as specialists who teach juvenile offenders. It was recommended that educators be empowered through in-service training to enable them to facilitate the capacitation of juvenile learners’ social wellness. / Ucwaningo lolu luphenye ngendima yothisha ekuthuthukisweni kwenhlalonhle yabantu abahlukumezanayo abasebasha eZimbabwe. Lolu cwaningo lugqamisa imfundo yasejele njengengxenye ebalulekile yenqubo yokuvuselela kanye nentuthuko yezoni zabasha. Uhlaka lwethiyori oluqondise lolu cwaningo luyimodeli yokuphila kahle ekaBill Hettler futhi ucwaningo lutholwa phakathi kwomongo wendaba ohumushekayo. Kusetjenziswe ukuhlahlela okuphathelene nesimo kanye nokuhlaziya okubhekane nesimo esisodwa noma nomuntu oyedwa isikhathi esithile okwenziwe esikhungweni esisodwa sokuLungiswa eZimbabwe. Ngaphezu kwalokho, isampula elinenhloso lalisetshenziselwa ukukhetha isampula eyayiqukethe othisha abahlanu nabahlukumezi abasebasha abayishumi. Leli sampula labantu lihanganyele ngokutholakala kanye nokuvuma kwayo. Umcwaningi wenze izinto ngenkambo elungileyo ngocela imvume yokungena endaweni, ukuthola imvume ebhaliwe ebantwini abayingxenye yocwaningo, ukuhlanganyelwa ngokuzikhethela, nokugcina umbiko ngokwemfihlo. Idatha iqoqwe ngohlu lwemibuzo evulekile, izingxoxo kanye nokubukwa. Lokhu okutholiwe kubonisa ukuthi alukho ucwaningo oluyenziwe emajele aseZimbabwe ukuhlola indima yothisha ekuthuthukisweni kwenhlalonhle yabantu abahlukumezanayo abasebasha. Ucwaningo lubonisa ukuthi, okokuqala, imfundo ithuthukisa inhlalonhle yomphakathi, futhi iholele ekuguqukeni kokuziphatha okuhle kubahlukumezi abasebasha. Ngaphezu kwalokho, imfundo ithuthukise amakhono ahlukahlukene wezobuchwepheshe, njengezolimo, ukushisela, namakhono wokusebenzisana nabantu njengokuphatha intukuthelo, inhlonipho, ukuxazulula izinkinga nokukhulumisana. Okunye okutholakele ukuthi abanye abahlulumezi bathuthukise ikhono lokuqala ibhizinisi elizimele. Abanye bayenze izisulelo zasemnyango, ukuyenza ucingo, nokuluka. Omunye wabahlukumezi nokhono olukhethekile lokuqhina izinwele. Wafundisa abangani bakhe, kanti futhi manje baqhina imifakelo yezinwele, bese bayazithengisa. Okwesithathu, ucwaningo lubonisa ukuthi abothisha babalulekile ekuthuthukisweni kwenhlalonhle yabantu abahlukumezanayo abasebasha njengendlela yokugwema ukona ukophindaphindiwe kwabahlukumezi, kanye nokuthuthukisa ukubuyela kwabo ephakathini okukahle emva kwokuboshwa. Ezinye izinselelo ezibhekane nabothisa izinsizakusebenza ezilinganiselwe nokuqeqeshwa okunganele njengongoti abafundisa iziboshwa zentsha. Kululekwe ukuthi othisha banikezwe amandla ngokuqeqeshwa basasebenza okuzokwenza ukuthi balungiselele ukhlomisa kwenhlalonhle yabantu abahlukumezanayo abasebasha. / Chinangwa chetsvakurudzo ino chaiva chekuongorora basa revarairidzi mukuvandudza ukama nemagariro akanaka munharaunda evapari vemhosva vechiki muZimbabwe. Donzvo rakateverwa netsvakurudzo ino raiva ramafungiro ava Bill Hetter (1980) anotaridza zveukama namagariro akanaka ayo akashandiswa semuono wekuferefeta nekubudisa manzwisisiro angavapo pakuti varairidzi vangavandudza sei ukama namagariro akanaka munharaunda evapari vemhosva vechidiki. Tsvakurudzo iyi yakazendama pamafungiro anosimbisa madudzirirwo akanaka epfungwa. Mutsvakurudzi akashandisa maonere anokoshesa kunzwisisa mashoko avanhu munharaunda, maitiro avo nemaonere avo. Mutsvakurudzo iyi, umboo hwakadzika hwakatorwa muzviitiko zvikuru zvakamiririra zviitiko zvakada kufanana nazvo. Pamusoro pazvo, avo vakasharwa kuti vave vapi vepfungwa vakasarudzwa zvichienderana nezvavakambosangana nazvo uyewo zvavanoziva pamusoro pedambudziko riri kuferefetwa. Vapi vepfungwa ava vaisanganisira varairidzi uye vadzidzi vechidiki vemazera epakati nepakati. Ava vakapindura mibvunzo yaiva yakagadzirwa pamagwaro avaizadzisa uye vamwe vakaita zvekupa pfungwa dzavo kupfurikidza nehurukuro dzakarongwa nemutsvakurudzi. Pfungwa dzakabuda mutsvakurudzo iyi dzakabuda kubva kuvarairidzi vashanu nevapari vemhosva vechidiki gumi avo vakasarudzwa kubva munzvimbo dzinochengeterwa vakapara mhosva nechinangwa chekuvavandudza mararamiro avo muZimbabwe zvichienderana neuvepo hwavo uye kuzvisarudzira zvakasunguka kupinda mutsvakurudzo. Mutsvakurudzi akatevera mitemo inomusungira kuremekedza kodzero dzevanhu, uye nzvimbo zvinosanganisira kuwana mvumo yekupinda munzvimbo, kupa vapi vepfungwa ruzivo rwakakwana pamusoro pechinangwa chetsvakurudzo, kupa vapi vepfungwa sununguko yekupinda mutsvakurudzo pasina kumanidzwa uyewo mutsvakurudzi akavimbisa kubata hana nekusashambadzira mazita avanhu vakapinda mutsvakurudzo. Pfungwa dzakaunganidzwa kuchishandiswa magwaro emibvunzo akapiwa kunevamwe vevakapinda mutsvakurudzo. Mutsvakurudzi pachezvake ndiye akagovera magwaro aya kuvapi vepfungwa. Mibvunzo yaiva mumagwaro aya yaipa vapi vepfungwa mukana wekurondedzera maonero avo vakasununguka. Dzimwe nzira dzakashandiswa dzaisanganisira hurukuro pakati pemupi wepfungwa nemutsvakurudzi uye kuongorora kupfurikidza nekucherechedza zvakadzika zviitiko. Tsvakurudzo iyi yakawana kuti hapana tsvakurudzo yati yamboitwa inoongorora basa revarairidzi mukuvandudza ukama nemagaririo akanaka munharaunda evana vemazero epakati nepakati munzvimbo dzinochendeterwa vapari vemhosva nechinangwa chekuvandudza magariro avo akanaka munharaunda. Chekutanga, kwakaonekwa kuti dzidzo inosimudzira ukama nemagariro akanaka munharaunda zvinozoita kuti pave nekushanduka kwakanaka kweunhu hwevapari vemhosva vechidiki vezera repakati nepakati. Chepiri, zvakabuda kuti dzidzo inosimudzira kuvandudzwa kweunyanzvi hwekurima, kupisira simbi, kudyidzana, kuzvidzora pahasha, ruremekedzo, kugadzirisa matambudziko uye kutaurirana. Zvakabuda mutsvakurudzo zvinotaridza kuti vamwe vapari vemhosva vechidiki vakavandudza unyanzvi hwekutanga mibato inovandudza upfumi. Vamwe vechidiki ava vaigadzira zvidhava zvepamikova, mafenzi uye kuruka kwamazuva ano. Umwe wevechidiki ava akataridza unyanzvi hwepamusoro hwekuruka nekukosha bvudzi remvere mumusoro. Akadzidzisa vamwe vake avo vave mubasa rekuruka nekukosha bvudzi remvere vachitengesa. Chetatu, zvakaonekwa kuti varairidzi vakakosha pakuvandudza ukama nemagariro akanaka evadiki vezera rekapati nepakati munharaunda nechinangwa chekudzikisa kupariwazve kwemhosva naavo vakasimbopara mhosva uye kuona kuti kupinda nekukwana zvakare munharaunda kwevakambopara mhosva kwaitwa zvakanaka pasina zvigozhero. Matambudziko anosanganikwa nawo navarairidzi anosanganisira kushaikwa kwezvishandiso uye kushaikwa kwemukana wekudzidza unyanzvi hwakakwana hwekudzidzisa vapari vemhosva vechidiki vezera repakati nepakati. Mutsvakurudzi akapa rairo yekuti varairidzi vapiwe unyanzvi kupfurikidza nekudzidziswa vari pamabasa avo zvingaite kuti vagone kubetsera vechidiki vemazera epakati nepakati ukama nemagarire akanaka munharaunda. / Psychology of Education / M. Ed. (Psychology of Education)

Abstracts in English, Zulu and Sotho / The provision of education through an open and distance learning (ODL) mode calls for institutions of higher learning to provide support services that can respond to students’ needs and expectations, and impact positively on their learning experiences. Tutorial support is one of the pillars of student support services which contribute to the academic success of students in this academic context. The use of technology has led institutions of higher learning to change the way support is provided to students by integrating online learning to reach students who cannot attend traditional face-to-face (F2F) tutorials at a specified time and venue. The University of South Africa (Unisa) responds to these global changes by integrating F2F and online services to support its students through the integrated tutor model (ITM) which seeks to address the learning needs and expectations of students. The study aimed to evaluate the effectiveness of this ITM. The study was guided by a social constructivist theory of learning supported by connectivism, empathy theory and Salmon’s five stage model of e-learning. The fundamental theory of social constructivism is based on the assumption that learning is constructed in a social setting before individuals engage with knowledge. The experiences of individuals play a big role in the construction of knowledge hence it is crucial to acknowledge their prior knowledge. Students who are supported through the ITM in the six Unisa regional service centres and the Unisa staff involved in the implementation of the ITM participated in the study. A purposive sampling technique was used to select these participants. A random sampling technique was also used to sample students to complete a questionnaire. Qualitative data were collected through individual and focus group interviews and documents analysis. The findings of this study reveal that the ITM is not quite ffective as it partly meets the students’ needs and does not meet students’ expectations. This is because Unisa offers students’ needs such as F2F and online tutor support for some modules. However, students’ expectations in terms of receiving teaching by tutors, provision of assignment aswers to students, fully fledged resource provision in the learning centres and receiving technical support from tutors are not met. In light of the findings, the study contributes to the ITM by identifying and filling its gaps using the Context, Input, Process and Product (CIPP) model of evaluation. The improvements will assist Unisa to relook at the ITM to intensify its support for students to fully meet their needs and expectations. / Uhlelo lokuhlinzeka ngemfundo olusebenzisa uhlelo oluvulekile nohlelo lokufunda ukude (ODL) linxusa amaziko emfundo aphakeme ukuthi anikeze anikeze izinsiza ezixhasayo ezingabhekana nezidingo nezinhloso ezilindelwe kubafundi kanti futhi zinomthelela omuhle ohlelweni lwabo lokufunda. Uxhaso lweThuthoriyali ngolunye lwezinsika zemisebenzi yokuxhasa abafundi olunegalelo kwimpumelelo yabafundi kwezemfundo kulesi sizinda sezemfundo. Ukusetshenziswa kobuchepheshe sekuholele amaziko emfundo ephakeme ukuba aguqule indlela abafundi abaxhaswa ngayo – ngokuhlanganisa uhlelo lokufunda nge-inthanedi ukufinyelela abafundi abangeke bakwazi ukuya kumathuthoriyali okuhlangana nabafundi ngobuso nobuso (F2F) ngesikhathi kanye nendaweni enqunyiwe.. INyuvesi yaseNingizimu Afrika (Unisa) ibhekene nalezi zinguquko zomhlaba ngokuhlanganisa uhlelo lwe-F2F kanye nezinsiza zohlelo lwe-inthanedi ukuxhasa abafundi bayo ngokusebenzisa imodeli ehlanganisiwe yamatjhutha (ITM) efuna ukwanelisa izidingo zokufunda kanye nezinhloso ezilindwe abafundi. Ucwaningo beluqonde ukuhlola ukusebenza kahle kohlelo lwa le ITM. Ucwaningo belulandela ithoyori ebizwa nge-social constructivist theory of learning ngokuxhaswa ukuxhumana (connectivism), i-empathy theory kanye nemodeli yokufunda kaSalmon yezigaba ezinhlanu. Ithiyori yokuqala yokwakhiwa komphakathi isuselwa phezu komqondo wokuthi ukufunda kwakheka ngaphansi kwesizinda sabantu ngaphambi kokuthi abantu bahlangane nolwazi. Ulwazi abantu abahlangabezana nalo ezimpilweni zabo ludlala indima esemqoka ekwakhiweni kolwazi, kanti-ke kubalulekile ukwamukela ulwazi lwabo lwangaphambilini. Abafundi abaxhaswa ngohlelo lwe-ITM ezikhungweni ezisebenzayo eziyisithupha zezifunda kanye nabasebenzi ababandakanyeka ekusetshenzisweni kwe-ITM bazibandakaye kulolu cwaningo. Indlela yesampuli enezinhloso isetshenziselwe ukukhetha labadlalindima, kanti ngakwenye ingxenye indlela yokuksampula yinoma ngubani isetshenzisiwe ukusampula abafundi ukuba baqede umbhalo wemibuzo. Idatha eyencike kwingxoxo iqoqwe ngokusebenzisa izinhlolovo zabantu kanye namaqembu aqondiwe kanye nokuhlaziywa kwemibhalo. Ulwazi olutholakele lwalolu cwaningo luveza ukuthi i-ITM ayisebenzi kahle njengoba yanelisa izidingo zabantu ngokwesigamu, kodwa lolu hlelo lwe-ITM alufinyeleli izinhloso zabo ezilindelwe. Lokhu kungenxa yokuthi i-Unisa ifeza izidingo ngokuhlinzeka, isibonelo, ngohlelo lokufundisa lwe-F2F kanye nohlelo lwe-inthanedi lwamatshutha uma kunesidingo sabanye omojuli. Yize-kunjalo, izimpokophelo ezilindelwe ngabafundi mayelana nokuhlinzekwa ngemfundo eyethulwa ngamatshutha, ngokunikezwa izimpendulo zama-asayimenti kubafundi, ngokusebenzisa imithombo eqotho ezikhungweni zokufunda kanye nokuthola uxhaso lwesithekinikhali oluvela kumatshutha akuyona imisebenzi efeza lokhu. Ngokolwazi olutholakele, ucwaningo lufaka igalelo kwi-ITM ngokwehlukanisa kanye nokuvala izikhala zalo ngokusebenzisa i-Context. I-Input, uHlelo kanye noMkhiqizo (CIPP) okuyimodeli yokuhlola. Izintuthuko zizonceda i-Unisa ukuba ibuyekeze i-ITM ukuqinisa uxhaso lwayo kubafundi ukuze kufezwe izidingo kanye nezinhloso zabo ezilindelwe. / Kabo ya thuto ka mokgwa wa go ithuta ga phatlalatša le ga kgole (ODL) o ipiletša go dihlongwa tša thuto ya godimo go fana ka ditirelo tša thekgo tšeo di ka kgonago go arabela dinyakwa le dikemelo tša baithuti le go ama gabotse maitemogelo a bona a go ithuta. Thekgo ya dithutišo ke ye nngwe ya dikokwane tša ditirelo tša thekgo ya baithuti tšeo di tsenyago letsogo go katlego ya baithuti ka mo seemong se sa thuto. Tšhomišo ya theknolotši e dirile gore dihlongwa tša thuto ya godingwana go fetoša ka fao thekgo e fiwago ka gona go baithuti – ka go kopanya go ithuta inthaneteng gore go fihlelele baithuti bao ba sa kgonego go tsenela dithutišo tša setlwaedi tšeo baithuti ba kopanago le bafahloši (F2F) ka phapošing ya bofahloši. Yunibesithi ya Afrika Borwa (Unisa) e arabela ditlhohlo tše tša lefase ka bophara ka go kopanya F2F le ditirelo tša inthaneteng go thekga baithuti ba yona ka go diriša mokgwa wa go ruta wo o kopantšwego (ITM) wo o nyakago go rarolla dinyakwa le dikemelo tša go ithuta tša baithuti. Dinyakišišo di ikemišeditše go sekaseka go šoma gabotse ga ITM ye. Dinyakišišo di hlahlilwe ke teori ya kago ya setšhaba mabapi le go ithuta yeo e thekgwago ke tirišo ya theknolotši thutong, teori ya go naganela ba bangwe le mokgwa wa Salmon wa dikgato tše hlano tša go ithuta. Teori ya motheo ya kago ya setšhaba e theilwe go kwešišo ya gore go ithuta go agwa ka seemong sa setšhaba pele ga ge batho ba ka hwetša tsebo. Maitemogelo a batho a raloka tema ye bohlokwa ka go kago ya tsebo, ke ka lebaka leo go le bohlokwa go lemoga tsebo ya bona ya peleng. Baithuti bao ba thekgwago ka ITM ka disenthareng tša Unisa tše tshela tša ka dileteng le baithuti bao ba kgathago tema ka phethagatšong ya ITM ba tšere karolo ka mo dinyakišišong. Mokgwa wa go dira sampole ka maikemišetšo o šomišitšwe go kgetha bakgathatema ba, mola mokgwa wa go dira sampole ka sewelo o šomišitšwe go dira sampole ya baithuti go tlatša dipotšišo tša dinyakišišo. Tshedimošo ya boleng e kgobokeditšwe ka go botšiša batho ba nnoši le dihlopha dipotšišo gomme gwa dirwa le tshekatsheko ya dingwalwa. Dikutollo tša dinyakišišo tše di utolla gore ITM ga e šome gabotse kudu go fihlelela dinyakwa tša baithuti ebile ga e fihlelele dikemelo tša bona. Se ke ka lebaka la gore Unisa e hlokometše dinyakwa tša baithuti ka go fana ka, go fa mohlala, F2F le thekgo ya baithuti ya inthaneteng go dimotšule tše dingwe. Le ge go lebjale, dikemelo tša baithuti mabapi le go amogela go rutwa ke bafahloši, go fa baithuti dikarabo tša diasaenemente ke bafahloši, kabo ya methopo ka botlalo ka disenthareng tša thuto le go amogela thekgo ya sethekniki go tšwa go bafahloši ga di fihlelelwe. Go lebeletšwe dikkutollo tše, dinyakišišo di tsenya letsogo go ITM ka go tseba le go tlatša dikgoba ka go diriša mokgwa wa tshekatsheko wa Seemo, Tšweletšo, Tshepedišo le Setšweletšwa (CIPP). Dikaonafatšo tše di tla thuša Unisa go lekodišiša ITM go maatlafatša thekgo ya yona go baithuti gore e fihlelele dinyakwa le dikemelo tša bona ka botlalo. / Curriculum and Instructional Studies / D. Ed. (Curriculum Studies)

Bibliography: pages 273-351 / The context of this research is the occupational wellbeing of employees in the healthcare industry in South Africa. The purpose of this study was to identify occupational wellbeing types that cluster as a result of variables (burnout, work engagement, workaholism and job satisfaction) which can be plotted on the circumplex model of wellbeing, and determining the extent of type differences in as far as it pertains to psychosocial antecedent variables (age, job demands, job resources and work-related sense of coherence), as well as positive and negative outcome variables (comprising organisational commitment and turnover intention). A quantitative survey was conducted on a convenience sample of healthcare workers (N = 461). The population consisted of predominately black African females, aged between 31 and 45 from the nursing profession. Cluster analysis using k-means found statistically significant support for three occupational wellbeing types, namely, Exhausted, Engaged and Burned-Out. Results from MANOVA revealed a difference between all occupational wellbeing types and the psychosocial antecedent variables of job demands, job resources and work-related sense of coherence. The occupational wellbeing types did not however differ, based on the age of the participants. Multinomial logistic regression analysis revealed that age was additionally not a significant predictor of the occupational wellbeing types, whilst Work-SoC predicted the engaged type, and job demands and job resources predicted the engaged and exhausted types in comparison to the burned-out type. Hierarchical moderated regression analysis concluded that each of the occupational wellbeing types played a significant role by moderating the relationship between the psychosocial antecedent variables of job resources and work-related sense of coherence, and the positive and negative outcomes of organisational commitment and turnover intention. Theoretically the study highlighted the importance of addressing the occupational wellbeing concerns and challenges faced by healthcare employees in South Africa face. The empirical value of the study was the identification of the occupational wellbeing types and a potential nomological net. The knowledge derived from the relationship between the variables may be valuable in informing a holistic affective wellbeing model which could direct practices within the healthcare industry in South Africa. / Die konteks van hierdie navorsing is die beroepswelstand van werknemers in die gesondheidsorgbedryf in Suid-Afrika. Die doel van hierdie studie was om tipes beroepsmatige welstand te identifiseer wat saamgevoeg word as gevolg van veranderlikes, naamlik uitbranding, werkbetrokkenheid, werksverslawing en werkstevredenheid wat op die sirkumpleksmodel van welstand geteken kan word, en om die omvang van tipe verskille in so ver aangesien dit betrekking het op psigososiale antesedente veranderlikes, naamlik ouderdom, werksvereistes, werksbronne en werkverwante samehang, sowel as positiewe en negatiewe uitkomsveranderlikes (wat organisatoriese toewyding en omsetintensiteit bevat). 'N Kwantitatiewe opname is gedoen oor 'n gerieflikheidsteekproef van gesondheidswerkers (N = 461). Die bevolking het bestaan uit hoofsaaklik swart vroulike vroue, tussen 31 en 45 jaar oud, uit die verpleegberoep. Cluster-analise met behulp van k-middele het statisties beduidende ondersteuning gevind vir drie tipes beroepswelstand, naamlik uitgeputting, betrokkenheid en uitgebranding. Resultate van MANOVA het 'n verskil aan die lig gebring tussen alle tipes beroepswelstand en die psigososiale antesedente veranderlikes van werksvereistes, werkbronne en werkverwante samehang. Die tipes beroepswelstand verskil egter nie op grond van die ouderdom van die deelnemers nie. Multinomiale logistieke regressie-analise het aan die lig gebring dat ouderdom ook nie 'n beduidende voorspeller was van die tipes beroepswelstand nie, terwyl Work-SoC die betrokke tipe voorspelling en werksvereistes voorspel het, en dat werkbronne die betrokke en uitgeputte tipes voorspel in vergelyking met die uitgebrande tipe. Hiërargiese gemodereerde regressie-analise het tot die gevolgtrekking gekom dat elkeen van die tipes beroepswelstand 'n belangrike rol gespeel het deur die verhouding tussen die psigososiale voorgaande veranderlikes van werkbronne en werkverwante sin vir samehang te modereer, en die positiewe en negatiewe uitkomste van organisatoriese toewyding en omsetintensiteit. Teoreties het die studie die belangrikheid daarvan beklemtoon om die kommer en uitdagings wat gesondheidswerkers in Suid-Afrika in die gesig staar, aan te spreek. Die empiriese waarde van die studie was die identifisering van die tipes beroepswelstand en 'n potensiële nomologiese netwerk. Die kennis wat verkry word uit die verband tussen die veranderlikes, kan waardevol wees om 'n holistiese affektiewe welstandsmodel in te lig wat praktyke binne die gesondheidsbedryf in Suid-Afrika kan rig. / Umongo walolu cwaningo wukuphila kahle kwabasebenzi abasembonini yezokunakekelwa kwempilo eNingizimu Afrika. Inhloso yalolu cwaningo kwakuwukuhlonza izinhlobo zenhlalakahle yomsebenzi ezihlangana ngenxa yokuguquguqukayo (ukutubeka, ukuzibandakanya emsebenzini, ukusebenza ngokweqile nokweneliseka emsebenzini) okungabekwa kumodeli yenhlalakahle ye-circumplex, nokunquma ubukhulu bezinhlobonhlobo zohlobo kuze kube manje njengoba kumayelana nokuhlukahluka kokuphikisana kwengqondo (iminyaka, izidingo zomsebenzi, izinsiza zomsebenzi kanye nokuzwana okuhlobene nomsebenzi), kanye nokuhlukahluka kwemiphumela emihle nemibi (ehlanganisa ukuzibophezela kwenhlangano kanye nenhloso yenzuzo). Ucwaningo oluningi lwenziwe kusampula elula yabasebenzi bezokunakekelwa kwezempilo (N = 461). Isibalo besinabantu besifazane ikakhulukazi abamnyama base-Afrika, abaneminyaka ephakathi kuka-31 no-45 abavela emsebenzini wobunesi. Ukuhlaziywa kweqoqo ngokusebenzisa izindlela ezingama-k kutholwe ukwesekwa okubalulekile kwezibalo zezinhlobo ezintathu zomsebenzi, okungukuthi, Ukhathele, Ukuhlanganyela kanye Nokushiswa. Imiphumela evela kwa-MANOVA iveze umehluko phakathi kwazo zonke izinhlobo zenhlalakahle yomsebenzi kanye nokuhlukahluka kokuphikiswa kwengqondo kwezidingo zomsebenzi, izinsiza zomsebenzi kanye nokuzwana okuhlobene nomsebenzi. Izinhlobo zezenhlalakahle zomsebenzi azizange zehluke, ngokuya ngeminyaka yabahlanganyeli. Ukuhlaziywa kokuhlelwa kabusha kwezinto kwamazwe amaningi kuveze ukuthi iminyaka yobudala ibingeyona imbonakaliso ebalulekile yezinhlobo zenhlalakahle yomsebenzi, ngenkathi i-Work-SoC ibikezela uhlobo lokuzibandakanya, nezimfuno zomsebenzi, nezinsizakusebenza zibikezela izinhlobo ezibandakanyekile nezikhathele uma kuqhathaniswa nohlobo olushile. Ukuhlaziywa kokuhlehliswa kwe-hierarchical kuphethe ukuthi uhlobo ngalunye lwezinhlalakahle zomsebenzi lubambe iqhaza elibalulekile ngokuhlolisisa ubudlelwano phakathi kokuhlukahluka kokuphikiswa kwengqondo kwengqondo kwezinsiza zomsebenzi kanye nokuzwana okuhlobene nomsebenzi, kanye nemiphumela emihle nemibi yokuzibophezela kwenhlangano kanye nenhloso yenzuzo. Ngokwezifundo lolu cwaningo luqhakambisa ukubaluleka kokubhekana nezinkinga nezinselele ezibhekene nabasebenzi bezempilo eNingizimu Afrika ababhekene nazo. Inani lezobuciko lolo cwaningo kwakuwukuhlonzwa kwezinhlobo zenhlalakahle yomsebenzi kanye nenetha elingaba namandla lokuqanjwa. Ulwazi olususelwe ebudlelwaneni obuphakathi kokuguquguqukayo lungaba lusizo ekwaziseni imodeli yenhlalakahle ephelele engaqondisa izindlela ezenziwa embonini yezokunakekelwa kwempilo eNingizimu Afrika. / Industrial and Organisational Psychology / D. Phil. (Psychology)

Text in English with abstracts and keywords in English, Afrikaans and Zulu / Beyond the African boundaries, the black body is marked with an othered identity that often leaves its bearer open to discrimination. Being black is considered a transgression because, presumably, it constitutes deviance from a particular skin pigmentation, spatial norm and cultural practice. This dissertation examines the depiction of people of colour, particularly blacks, as transgressive bodies and invaders of space. From a postcolonial perspective, it investigates the racial implications of blackness by reason of migration. This study draws on a critical analysis of Chimamanda Ngozi Adichie’s Americanah (2013) and Trevor Noah’s Born a Crime (2016) to investigate the intersection of identity, race and spatial zones as thematic concerns in both texts. I contend that despite the fact that race is a social construct, it continually has an impact on the individual living of blacks in the space they inhabit or where they exist. They are burdened by the negativities generated by their colour, consequently perceiving themselves as deviants from the norm. Unlike Adichie’s other novels, the theme of migration is more profound in Americanah to reflect the intense consequences of race for African migrants in the western world. Therefore, I seek to establish that the stereotyping of Africans owing to their racial and cultural differences forces them to alter their identity in order to be recognised and accepted. In the same regard, the study projects Trevor Noah’s holistic representation of displacement both within self and community. More insightful is the writer’s engagement of body politics as a propeller for socio-economic issues. These issues explored in both texts ultimately present a (re)imagining of people of colour within the othered zones. / Buite die Afrikagrense word die swart liggaam gemerk met 'n gemarginaliseerde (“anderste”) identiteit wat die draer dikwels ooplaat vir diskriminasie. Swartwees word as 'n oortreding beskou, want dit is vermoedelik 'n afwyking van 'n bepaalde velpigmentasie, ruimtelike norm en kulturele praktyk. Hierdie verhandeling ondersoek die uitbeelding van mense van kleur, veral swart mense, as oortredende liggame en indringers van die ruimte. Vanuit 'n postkoloniale perspektief ondersoek dit die rasse-implikasies van swartheid as gevolg van migrasie. Hierdie studie neem as uitgangspunt die kritiese analise van Chimamanda Ngozi Adichie se Americanah (2013) en Trevor Noah se Born a Crime (2016) om die interseksie van identiteit, ras en ruimtelike sones as tematiek in albei tekste te ondersoek. Ek beweer dat, ondanks die feit dat ras 'n sosiale konstruk is, dit voortdurend 'n impak het op die individuele leefwyse van swart mense in die ruimte waarin hulle woon of waar hulle bestaan. Gevolglik word hulle belemmer deur negatiewe aspekte wat deur hul kleur gegenereer word, en hulself gevolglik as afwykers van die norm beskou. Anders as haar ander romans, is Adichie se migrasieprobleme meer diepgaande in Americanah om die intense gevolge van rassekwessies vir Afrika-migrante in die Westerse wêreld te weerspieël. Daarom wil ek vasstel dat die stereotipering van Afrikane weens hul rasse- en kulturele verskille hulle dwing om hul identiteit te verander om erken en aanvaar te word. In dieselfde verband projekteer die studie Trevor Noah se holistiese voorstelling van verplasing binne die self en die gemeenskap. Meer insiggewend is die skrywer se betrokkenheid by liggaamspolitiek as 'n voorstuwer vir sosio-ekonomiese kwessies. Hierdie kwessies, wat in albei tekste ondersoek word, bied uiteindelik 'n (her)verbeelding van mense van kleur binne die “ander” sones. / Nangaphandle kwemingcele ye-Afrika, imizimba yabantu abamnyama imakwe ngobuzazisi babanye, lokhu okuvama ukushiya lowo walowo mzimba omnyama esesimweni sokubandlululwa. Ukuba mnyama kuthathwa njengento eyisono neyeqe umngcele omukelekile ngoba, kuvanyiswe ukuthathwa njengokwehlukile kwibala elithile lesikhumba, indawo evamile kanye nezinkambiso zamasiko. Le dissertation ihlola ukuthathwa kwabantu abanebala, ikakhulukazi elimnyama, njengemizimba ewukweqa okuhle nokwamukelekile kanye neyabahlasela indawo. Ukusuka kwimibono yenkathi engemuva kobukoloni, iphenya ngemiphumela yombono webala elimnyama ngenxa yokuya kwamanye amazwe. Ucwaningo luthathela kuhlaziyo olunzulu lwemibhalo kaChinamanda Ngozi Adichie ye-Americanah (2013) kanye ne-Trevor Noah’s Born a Crime (2016) ukuphenya ngokuxhumana kobuzazisi, ukubuka izinto ngeso lebala kanye nezindawo njengezinto eziyizihloko zemibhalo. Ngibeka elokuthi noma udaba lwebala kuyinto eyenziwe ngabantu, kodwa inomphumela kumuntu ophila njengomuntu omnyama, ohlala endaweni ahlala kuyo noma lapho akhona. Ngenxa yalokho-ke, bathwele umthwalo omubi ngenxa yebala labo, ngalokho bazibona njengabahlukile kokujwayelekile nokufanele. Ngokwehluka namanye amanoveli, ukukhathazeka ngokuya kwamanye amazwe kubonakala kakhulu kwi-Americanah ukubheka kanzulu ngemiphumela ejulile yokubuka izinto ngokwebala kubantu ababuya eAfrika abaya kumazwe asentshonalanga. Ngakho ke, ngifuna ukuqaphela indlela abantu abangama-Afrika ababonwa ngayo ngendlela ethile embi nemi ndawonye (stereotyping) ngenxa yomehluko wabo ngokubona izinto ngokwebala kanye nomehluko ngokwezamasiko, ukushintsha ubuzazi babo ukuze bamukelwe nokumukeleka. Ngale ndlela, ucwaningo lubhekisa kwindlela ephelele kaTrevor Noah, yokuzibona eqhelilee nokwehluka ngobuyena ngaphakathi kuye kanye nasemphakathini. Ngokubona izinto ngeso elijulile ngokubheka ezepolitiki kombhali njengesisunduzi kwizinto ezibhekene nabantu kanye nezomnotho. Lezi zinto zicwaninga ngokombhalo kanye nokubeka kabusha ngombono nendlela entsha abantu bebala, emkhakheni wabanye. / Afrikaans and Theory of Literature / M.A. (Theory of Literature)