Spelling suggestions: "subject:"ukuhlangana"" "subject:"ukuhluma""
1 |
A comparative study of Zimbabwe state universities’ responsiveness to the implementation of sexual harassment policiesMawere, Daniel 12 1900 (has links)
The purpose of this study was to explore how state universities in Zimbabwe respond
to the implementation of sexual harassment policies. Utilising a social constructivist
and interpretive lens, this exploratory qualitative case study aimed at an in-depth study
as well as a comparison of how various stakeholders respond to the implementation
of sexual harassment policies in two selected state universities. Data collection
methods took the form of key participant semi-structured interviews, focus group
discussions and document analysis. Two research sites comprised the case study.
The sample at each of the sites consisted of a registrar, two deans, two chairpersons,
a counsellor, a nurse, a security officer, a warden, two student representative
members, and three students. The data analysis consisted of hermeneutic, content
and discourse analysis. The content of in-depth interviews, feedback on
interpretations, and notes from the sexual harassment policies analysed were
considered as data in the analysis. A number of findings emanated from this study. First, sexual harassment is prevalent in the two universities studied and remains a
persistent problem. Sexual harassment occurs at three levels: that perpetrated on
female students by male lecturers; that perpetrated by female students on male
lecturers; and that perpetrated by male students on female students. Second, efforts
to mitigate incidences of sexual harassment in the two universities are hampered by
underreporting of the phenomenon, absence of very clear sexual harassment
guidelines, fear of reprisals in the event of reporting sexual harassment incidences, as
well as silence on zero tolerance to sexual harassment in the policies, ordinances and
codes of conduct. Third, the presence of a sexual harassment policy on its own is not
a guarantee of mitigating prevalence of the phenomenon. Transparent and
anonymous reporting procedures, who to report to, what ought to be done to the
harasser, the need for counselling the victim, public lectures on sexual harassment awareness and road shows could augment the need to mitigate incidences of sexual
harassment in universities. The study revealed that whilst efforts have been made to
mitigate sexual harassment incidences in the universities under study through sexual
harassment policies, preventing and effectively addressing sexual harassment in the
two universities is still a significant challenge, given the shortcomings regarding the
responsiveness of stakeholders highlighted in the study. The need for a commitment on the part of all stakeholders in the universities, to take on board measures to prevent
and respond to sexual harassment as well as promote a safe, respectful, inclusive and
welcoming environment, cannot be overemphasised. The proposition is that orienting
students and lecturers, among other stakeholders, to the universities’ cultures, policies
as well as procedures for handling sexual harassment, could lead to a climate of zero
tolerance towards the phenomenon. In other words, lecturers and students should be
made responsible for mitigating as well as preventing sexual harassment. / Lolu cwaningo beluhlose ukuphenya indlela amanyuvesi aseZimbabwe abhekana
nayo mayelana nokusetshenziswa kwemigomo yokuhluknyezwa ngokocansi.
Ngokusebenzisa umqondo obizwa phecelezi nge- (social constructivist nangeso
lokuchaza (interpretive), lolu cwaningo lotho oluphenyayo olugxile phezu kwengxoxo,
phecelezi(exploratory qualitative case study) beluqondiswe kucwaningo olujulile
kanye nokuqhathanisa indlela abadlalindima abahlukahlukene ababhekana ngayo
ekusetshenzisweni kwemigomo yokuhluknyezwa ngokwecansi kumanyuvesi ombuso
amabili akhethiwe. Izindlela zokuqokelela idatha ziye zalandela indlela yenhlolovo
ehlelwe ngokwesigamu exuba abadlalindima abasemqoka, ziye zalandela izingxoxo
ezigxile kumaqembu aqondiwe futhi ziye zagxila ekuhlaziyeni imibhalo. Ucwaningo
lotho lwenziwe ezikhungwini ezintathu. Kanti isampuli kwesinye nesinye isikhungo
sinombhalisi, odini ababili, osihlalo ababili, umeluleki wezengqondo, umhlengikazi,
ugadi, ujele, amalungu amabili abameli babafundi, kanye nabafundi abathathu. Idatha ehlaziyiwe yequkethe, ithiyori nendlela yokuchaza (hermeneutic), okuqukethwe kanye
nomsebenzi wocwaningo ohlaziyiwe. Ulwazi oluqukethwe olumayelana nenhlolovo
ejulile, umbiko wakamuva omayelana nezincazelo, kanye namanothi avela
kwimigomo emayelana nokuhlukunyezwa ngokocansi, konke lokhu kuye kwathathwa
njengedatha emsebenzini ohlaziyiwe. Kuye kwatholakala ulwazi oluvela kucwaningo.
Okokuqala, ukuhlukunyezwa ngokocansi kuyisichelo njengomchilo wesidwaba
kumanyuvesi amabili acwaningiwe kanti lezi zenzo zilokhu ziyinkinga engapheli.
Ukuhlukunyezwa ngokocansi kwenzeka ngezigaba ezintathu, okuyizigaba
ezibhebhetheka kubafundi besifazane behlukunyezwa ngabafundisi besilisa
basemanyuvesi, kanti lezi zigameko zibhebhethekiswa ngabafundi abesifazane
kubafundisi besilisa; kanti kuphinde futhi kubhebhethekiswe abafundi abesilisa
kubafundi abesifazane. Okwesibili, Imizamo eqonde ukunciphisa izehlakalo zokuhlukunyezwa ngokocansi kumanyuvesi amabili ziphazanyiswa kungabikwa
ngokugcwele kwalezi zehlakalo, ukusweleka kwemihlahlandlela ecacile
yokuhlukunyezwa ngokocansi, ukwesaba ukubika lezi zehlakalo zokuhlukunyezwa
ngokocansi ngenxa yokugxekwa, kanye nemigomo ethulile mayelana
nokuhlukunyezwa ngokocansi, imitheshwana emalungana nalokhu yezifundazwe
kanye nokusweleka kwemithetho yokuziphatha. Okwesithathu, ukuba khona nje
komgomo obhekene nokuhlukunyezwa ngokocansi akusona isiqinisekiso sokunciphisa lezi zenzo zokuhlukumeza. Izingqubo ezikwishashalazi nezinemfihlo,
ezimayelana nokuthi ubika kuphi, kanti kufanele ohlukumezayo athathelwe ziphi
izinyathelo, isidingo sokuthi isiZulu sokuhlukunyezwa sithole ukwelulekwa
ngokwengqondoukufundiswa komphakathi ngokwexwayiswa ngokuhlukunyezwa
ngokocansi kanye nemibukiso kungagcwaliselela isidingo sokunciphisa izehlakalo
zokuhlukunyezwa ngokocansi emanyuvesi. Ucwaningo luyaveza ukuthi njengoba
sekwenziwe imizamo yokunciphisa izehlakalo zokuhlukunyezwa ngokocansi
emanyuvesi acwaningwayo ngaphansi kwemigomo yokuhlukunyezwa ngokocansi,
ukuvikela kanye nokudingida ngokufanele udaba lokuhlukunyezwa ngokocansi
kumanyuvesi amabili kusese yinselelo enkulu, uma kubhekwa izihibhe ezikhona
mayelana nokuzibandakanya kwabadlalindima kuvezwe kucwaningo. Isidingo
sokuzimisela kwingxenye yabo bonke abadlalindima kumanyuvesi, ukuba balethe
ngaphambili imizamo yokuvikela kanye nokubhekana nokuhlukunyezwa ngokocansi kanye nokwenza indawo ephephile, ehloniphekile, nexuba zonke izinhlaka futhi
nendawo eyamukelayo, kuyinto ebaluleke kakhulu engeke yagqizwa qakala.
Kuphakanyiswa ukuthi kufundiswe abafundi kanye nabafundisi, hlangana nabanye
abadlalindima, ngosikompilo lwasenyuvesi, ngemigomo kanye nangezingqubo
zokuphatha uhlelo lokuhlukunyezwa ngokocansi, kanti lokhu kungaholela ekwakheni
isimo esingeke savumela lolu daba. Ngamanye amagama, abafundisi kanye
nabafundi kufanele banikezwe umsebenzi wokunciphisa kanye nokuvikela izehlakalo
zokuhlukunyezwa ngokocansi. / Morero wa thutelo ye e be e le go utolla ka moo diyunibesithi tsa Zimbabwe tseo di
thuswago ke mmuso di fetolago go phethagatso ya melaotshepetso ya tlaiso go tsa
thobalano. Ka go dirisa tebelelo go ya ka go gola ga motho le tsebo yeo a e hwetsago
ka tirisano le batho ba bangwe leagong le tlhathollo ya seo se ithutwago, tlhahlobo ye
e tseneletsego ya go hlohlomisa tshedimoso ka ga tiragalo ye e ikemiseditse go
thutelo ye e tseneletsego gammogo le papetso ya ka moo batho bao ba fapanego bao
ba nago le kgahlego ba fetolago go phethagatso ya melaotshepetso ya tlaiso go tsa
thobalano ka go diyunibesithi tse pedi tseo di kgethilwego tseo di thuswago ke mmuso.
Mekgwatshepediso ya kgoboketso ya datha e tsere popego ya ditherisano le
babotsiswa ba bohlokwa tseo di sa latelego dipotsiso tseo di beilwego, ditherisano le
dihlopha tseo di nepisitswego le tshekatsheko ya ditokomane. Ditsha tse pedi tsa
dinyakisiso di bile motheo wa thutelo ye. Sampolo ka go setsha se sengwe le se
sengwe e be e na le moretsistara, dihlogo tse pedi tsa mafapha a thuto, badulasetulo ba babedi, mogakolodi, mooki, mohlankedi wa tshireletso, mohlapetsi, maloko a
mabedi a kemedi ya baithuti, le baithuti ba bararo.
Tshekatsheko ya datha e bopilwe ke tshekatsheko ya mekgwatshepediso ya
ditlhathollo, diteng le ka moo polelo e diriswago gare ga batho. Diteng tsa ditherisano
tseo di tseneletsego, dipego ka ga ditlhathollo, le dintlha go tswa go melaotshepediso
ya tlaiso go tsa thobalano tseo di sekasekilwego di tserwe bjalo ka datha ye e
sekasekwago. Go tsweletse dikhwetso tse mmalwa thutelong ye. Sa mathomo, tlaiso
go tsa thobalano e atile diyunibesithing tse pedi tseo go ithutilwego ka tsona gomme
e sa le bothata bjo bo tswelago pele. Tliso ya thobalano e direga go ya ka magato a
mararo: leo bafahlosi ba dirago tiro ye e sego molaong ya go robala le baithuti ba
basadi, leo le dirwago ke ge baithuti ba basadi ba robala le bafahlosi ba banna, le leo
le dirwago ke ge baithuti ba banna ba robala le baithuti ba basadi. Sa bobedi, maitekelo a go fokotsa ditiragalo tsa tlaiso go tsa thobalano diyunibesithing tse pedi
tse a sitiswa ke go se begwe ga ditiragalo tse ka mo go kgotsofatsago, tlhokego ya
ditlhahlo tse di kwagalago gabotse tsa tlaiso go tsa thobalano, poifo ya boipuseletso
ge motho a ka bega ditiragalo tsa tlaiso go tsa thobalano gammogo le ge
melaotshepetso, melawana le melao ya boitshwaro di sa bolele selo ka magato ao a
ka tsewago go ditiragalo tsa tlaiso go tsa thobalano. Sa boraro, go ba gona ga molaotshepetso wa tlaiso go tsa thobalano ka bowona ga se tiiso ya phokotso ya go
ba gona ga tiragalo ye. Ditshepediso tseo di sa utego selo gape di sa utollego boitsupo
bja motho, gore ke mang, yo dipego di swanetsego go lebiswa go yena, ke seo motlaisi
a swanetswego go se dirwa, tlhokego ya gore motlaiswa a hwetse thuso go rarolla
mathata a kgobatso maikutlong a gagwe, dithuto go setshaba ka moka ka ga temoso
ya tlaiso, le dipontsho mafelong ao a fapanego di ka godisa tlhokego ya go fokotsa
ditiragalo tsa tlaiso go tsa thobalano diyunibesithing. Thutelo e utollotse gore le ge go
dirilwe maitekelo a go fokotsa ditiragalo tsa tlaiso go tsa thobalano diyunibesithing
tseo thutelo e dirilwego go tsona ka mokgwa wa melaotshepetso ya tlaiso go tsa
thobalano, go thibela le go rarolla bothata bja tlaiso go tsa thobalano ka bokgoni
diyunibesithing tse pedi tse e sa le tlhohlo ye e bonalago, ge go lebeletswe bofokodi
malebana le batho bao na nago le kgahlego bao ba supilwego thutelong ye. Tlhokego
ya boikgafo lehlakoreng la batho ka moka yunibesithing bao ba nago le kgahlego go se, go hlagisa magato a go thibela le go araba go tlaiso go tsa thobalano gammogo le
go hlola tikologo ye e bolokegilego, ye e hlomphago, e akaretsago gape e amogelago
bohle ka matsogo a borutho, go bohlokwa go fetisa ka mo go hlalositswego. Tshisinyo
ke go re go tsebisa baithuti le bafahlosi, gare ga batho ka moka bao ba nago le
kgahlego, go ditlwaelo, melaotshepetso gammogo le ditshepediso tsa go rarolla tlaiso
go tsa thobalano, go ka hlola tikologo yeo e sa kgotlelelego tiragalo yeo le gatee. Ka
mantsu a mangwe, bafahlosi le baithuti ba swanetse go rweswa boikarabelo bja go
fokotsa gammogo le go thibela tlaiso go tsa thobalano. / Educational Studies / Ph. D. (Comparative Education)
|
2 |
Widows and the abuse of husbands’ property: an analysis in the novels Ifa lenkululeko and Ifa ngukufa / Abafelokazi nokuhlukunyezwa kwempahla yababayeni babo: ukuhlaziywa kwamanoveli Ifa lenkululeko kanye ne-Ifa ngukufa / Bahlolohadi le tshebediso e mpe ya thepa ya banna: manollo dibukeng tsa dipale Ifa lenkululeko le Ifa ngukufaMcira, Malefu Renia 11 1900 (has links)
Bibliography: leaves105-117 / Summaries followed the Bibliography / The study investigates the abuse of husbands’ property by widows in the two selected isiZulu
novels Ifa ngukufa and Ifa lenkululeko, which is found to have a huge impact on children and
family members. The study presents the causes of the abuse of husbands’ property, the course
of action of abusing husbands’ property and the consequences thereof. The content analytical
approach has been used to analyse the two novels. The analysis reveals that some of the
causes of the abuse of husbands’ property by widows are the widows’ carelessness, weakness,
lack of respect, stress and laziness. In both literary texts, widows abuse their husbands’
property with their new lovers. As persons living in modern times, they do not respect the
African cultural practices. They refuse to wear mourning clothes for their late husbands, as
required by the African culture. Instead, they find new lovers within a few days of their
husbands’ death, and invite them to stay in their husbands’ houses. The study highlights how
easily some people, including widows, can be influenced by other peoples’ cultures. They do
not respect their parents, children and the in-laws; and do not pay attention to the wellbeing of
their children. When the money is depleted, the new lovers go back to their families. The
study further reveals that, after the departure of the new lovers, the widows realise that they
(new lovers) were not in love with them, but were after their properties. The presence of the
new lovers in the widows’ lives has a negative effect on family members. Consequently, the
relationship between the widows and the in-laws, parents and children suffers. The
investigation is concluded by presenting recommendations that will help widows to avoid
tricksters from robbing them of their property. The study is of great value to children who
become the victims of circumstance. / Ucwaningo luphenya ngokuhlukunyezwa kwempahla yabayeni ngabafelokazi kumanoveli
amabili akhethiwe esiZulu ethi Ifa ngukufa nethi Ifa lenkululeko, okutholakala ukuthi
kunomthelela omkhulu ezinganeni nakumalungu omndeni. Ucwaningo luveza izimbangela
zokuhlukunyezwa kwempahla yabayeni, isenzo sokwenza kabi impahla yabayeni
nemiphumela yakhona. Indlela yokuhlaziya okuqukethwe isetshenziselwe ukuhlaziya
lamanoveli amabili. Ukuhlaziywa kuveza ukuthi ezinye zezimbangela zokuhlukunyezwa
kwempahla yabayeni ngabafelokazi ukunganaki kwabafelokazi, ubuthakathaka, ukungabi
nenhlonipho, ingcindezi nobuvila. Kuyo yomibili imibhalo ebhaliwe, abafelokazi
bahlukumeza impahla yabayeni babo namashende abo amasha. Njengabantu abaphila
ezikhathini zanamuhla, abayihloniphi imikhuba yamasiko ase-Afrika. Bayenqaba ukugqoka
izingubo zokuzila zabayeni babo abangasekho, njengoba kudingeka ngokwesiko lase-Afrika.
Esikhundleni salokho, bathola amashende amasha ezinsukwini ezimbalwa ngemuva nje
kokushona kwabayeni babo, futhi bagcine behlala nabo ezindlini zabayeni babo. Ucwaningo
luqhakambisa ukuthi kulula kanjani ukuthi abanye abantu, kufaka phakathi nabafelokazi,
bathonywe ngamasiko abanye abantu. Abahloniphi abazali babo, izingane kanye nabasemzini
lapho bendele khona; futhi abanaki ngisho nenhlalakahle yezingane zabo. Lapho imali
isiphelile, amashende abo amasha abuyela emindenini yabo. Ucwaningo luqhubeka
ngokuveza ukuthi, ngemuva kokuhamba kwamashende abo amasha, abafelokazi bayabona
ukuthi wona (amashende amasha) abengabathandi, kepha babelandela impahla yabo. Ukuba
khona kwamashende amasha ezimpilweni zabafelokazi kunomthelela omubi kumalungu
omndeni. Ngenxa yalokho, ubudlelwano phakathi kwabafelokazi nabasemzini, abazali
nezingane buyaphazamiseka. Uphenyo luphethwa ngokwethula izincomo ezizosiza
abafelokazi ukuthi bagweme abakhohlisi ekubaphuceni impahla yabo. Ucwaningo lubaluleke
kakhulu ezinganeni eziba yizisulu zalezi zezimo. / Phuputso e batlisisa tshebediso e mpe ya thepa ya banna ke bahlolohadi dibukeng tse pedi tsa
dipale tse kgethilweng tsa Sezulu Ifa ngukufa le Ifa lenkululeko, e eleng taba e fumanwang e
na le tshusumetso e kgolo ho bana le ditho tsa malapa. Phuputso e hlahisa disosa tsa
tshebediso e mpe ya thepa ya banna, mokgwa wa ho sebedisa ka tsela e mpe thepa ya banna le
ditlamorao tsa teng. Mokgwa wa katamelo ya manollo ya dikateng o sebedisitswe ho manolla
dipale tse pedi. Manollo e senola hore tse ding tsa disosa tsa tshebediso e mpe ya thepa ya
banna ke bahlolohadi ke ho se tsotelle, bofokodi, ho hloka tlhompho, kgatello ya maikutlo le
botswa. Ditemaneng tsa bongodi ka bobedi, bahlolohadi ba hlekefetsa thepa ya banna ba bona
le baratuwa ba bona ba batjha. Jwalo ka batho ba phelang mehleng ya kajeno, ha ba hlomphe
ditlwaelo tsa setso sa Maafrika. Ba hana ho apara diaparo tsa bofifi bakeng sa banna ba bona
ba seng ba hlokahetse, jwalo ka ha moetlo wa Maafrika o hloka hore ho be jwalo. Ho ena le
moo, ba fumana baratuwa ba batjha matsatsi a mmalwa kamora lefu la banna ba bona, ebe ba
ba memela ho dula ka matlung a banna ba bona. Phuputso e bontsha hore na batho ba bang,
ho kenyeletswa le bahlolohadi, ba ka susumetswa habonolo jwang ke ditso tsa batho ba bang.
Ha ba hlomphe batswadi ba bona, bana le ba bohading; mme ha ba tsotelle boiketlo ba bana
ba bona. Ha tjhelete e fedile, baratuwa ba batjha ba kgutlela malapeng a bona. Phuputso e
tswela pele ho senola hore, kamora hore baratuwa ba batjha ba tsamaye, bahlolohadi ba
hlokomela hore (baratuwa ba batjha) ba ne ba sa ba rate, empa ba ne ba le kamora thepa ya
bona. Boteng ba baratuwa ba batjha bophelong ba bahlolohadi bo na le phello e mpe ho ditho
tsa lelapa. Ka hona, kamano dipakeng tsa bahlolohadi le ba bohading, batswadi le bana e ya
senyeha. Phuputso e phethelwa ka ho hlahisa dikgothaletso tse tla thusa bahlolohadi ho qoba
hore baqhekelli ba ba utswetse thepa ya bona. Phuputso ena e bohlokwa haholo ho bana ba
fetohang diphofu tsa maemo a tjena. / African Languages / M.A. (African Languages)
|
3 |
Barriers to leaving an abusive relationship amongst heterosexual women living in the Inanda district in KwaZulu-NatalPadayachee, Dhevamoney 01 1900 (has links)
Text in English, with abstracts and keywords in English, Afrikaans and isiZulu / South Africa has been known to have the highest rate of gender-based violence globally. This qualitative study locates gender-based violence using the interpretive phenomenological paradigm and multicultural feminism as both allowed participants’ to be given a voice. This
study thus enabled women who have been abused to discuss their perception of their own experiences. The primary aim of the study is orientated towards an increased understanding
of the possible barriers that prevent women from leaving their abusers. The main findings point out how victim manipulation, financial abuse, isolation and responses by social and
legal services serve as barriers to the women leaving their abusive partners. The secondary aim contributes to an understanding of the risk factors influencing gender-based violence.
Furthermore, the study explores the impact of prolonged abuse on the participants.
The criteria used for the selection were women with diverse backgrounds from the Inanda district, who have lived in abusive relationships for two years or longer. Eight participants
completed the research process and were selected using the purposive sampling method.
Significantly, this study provides an insight into the reality of how women process and give meanings to their experiences of abuse. Hence, the research sought to inform the literature and the greater community on the lived experiences of women in abusive relationships. / Suid-Afrika het wêreldwyd die hoogste persentasie van geslagsgebaseerde geweld. Hierdie kwalitatiewe studie plaas geslagsgebaseerde geweld met behulp van die interpretatiewe
fenomenologiese paradigma en multikulturele feminisme, aangesien albei die deelnemers 'n stem laat kry. Hierdie studie het dus vroue wat mishandel is, in staat gestel om hul persepsie van hul eie ervarings te bespreek. Die primêre doel van die studie is gerig op 'n groter begrip van die moontlike hindernisse wat vroue verhoed om hul misbruik te verlaat. Die belangrikste bevindings wys daarop hoe manipulasie van slagoffer, finansiële mishandeling, isolasie en
reaksies deur maatskaplike en regsdienste dien as hindernisse vir die verlaat van hul vrouens met hul maat. Die sekondêre doel dra by tot die begrip van die risikofaktore wat geslagsgebaseerde geweld beïnvloed. Verder ondersoek die studie die impak van langdurige
mishandeling op die deelnemers.
Die kriteria wat gebruik is vir die keuring was vroue met verskillende agtergronde uit die distrik Inanda, wat al twee jaar of langer in beledigende verhoudings leef. Agt deelnemers het die navorsingsproses voltooi en is met behulp van die doelgerigte steekproefmetode gekies.
Hierdie studie bied 'n insig in die werklikheid van hoe vroue hul ervarings van mishandeling verwerk en betekenisse gee. Daarom het die navorsing probeer om die literatuur en die groter gemeenskap in te lig oor die ervarings van vroue in beledigende verhoudings. / Iningizimu Afrika yaziwa ukuthi inesilinganiso esiphakeme kunazo zonke sodlame olususelwa ebulilini emhlabeni jikelele. Lolu cwaningo lwekhwalithi lubheka udlame olususelwa ebulilini kusetshenziswa ukuhumusha okuyi-phenographical paradigm kanye
nobungqingili bezamasiko njengoba bobabili abahlanganyeli bavunyelwe ukuba banikezwe izwi. Lolu cwaningo lwenze ukuthi abesifazane abahlukunyeziwe bakhulume ngokubona
kwabo ngokwenzeka kwabo. Inhloso yokuqala yocwaningo isekelwe ekuqondeni okwandayo kwemigoqo engahle ivimbele abesifazane ukuba bashiye abahlukumezi babo. Okutholakele
okukhulu kuveza ukuthi ukuxhaphaza izisulu, ukuhlukunyezwa ngokwezimali, ukwahlukaniswa nezimpendulo ngezinsizakalo zezenhlalo nezomthetho kusebenza njengezithiyo kwabesifazane beshiya abalingani babo abahlukumezayo. Inhloso yesibili
inomthelela ekuqondeni kwezimpawu zobungozi ezinomthelela udlame olususelwa ebulilini.
Ngaphezu kwalokho, lolu cwaningo lubheka umthelela wokuhlukunyezwa isikhathi eside kwabahlanganyeli.
Abangu-8 ababambe iqhaza baphothula inqubo yokucwaninga futhi bakhethwa besebenzisa indlela enamasampula enenjongo.
Okusemqoka ukuthi lolu cwaningo luhlinzeka ngokuqonda kweqiniso lokuthi abesifazane basebenza kanjani futhi banikeze izincazelo kulokho kwabo okuhlukumezeka. Ngakho-ke, lolu cwaningo lufune ukwazisa izincwadi kanye nomphakathi omkhulu ngokuhlangenwe
nakho kokuphila kwabesifazane ebudlelwaneni bokuhlukumeza. / Psychology / M.A. (Psychology)
|
Page generated in 0.0481 seconds