Lwethulwa ukufeza izidingo zeziqu zobuDokotela kwiNzululwazi (Doctor of Philosophy) emnyangweni wezilimi zoMdabu naMasiko eNyuvesi yaKwaZulu, 2017. Thesis submitted in partial fulfilment of the requirements for the Degree of Doctor of Philosophy in African Languages in the Faculty of Arts at the University of Zululand, 2017. / Lolu cwaningo lucubungula indlela yokwakhiwa komuzi wesiZulu ukubaluleka nokunakekelwa kwawo. Lubheka imikhutshana eyenziwa kusukela umuzi uthutha enxiweni elidala uyokwakhiwa enxiweni elisha uze uqanjwe igama noma amagama. Isahluko sokuqala siveza ucwaningo nenhloso yalo. Kuvezwa umklamo wocwaningo nendlela esetshenziswe ngenkathi kubhekenwe nalo mshikashika. Kwenekwa umlando omfishane ngendlela okwakhiwa ngayo umuzi wesiZulu. Isahluko sesibili sibheka kabanzi imikhutshana namasiko enziwa uma umuzi usuka enxiweni elidala uyokwakhiwa enxiweni elisha. Kubhekwa ukubethela kwenxiwa elisha, ukwakhiwa kwezindlu ngokosiko nokubaluleka kwazo. Isahluko sesithathu sigxile kakhulu ekuqanjweni kwegama lomuzi nokubaluleka kwalo. Kuqalwa lapho kubikwa, kumenywa, kwenziwa utshwala, kuhlatshwa imbuzi nenkomo. Isahluko sesine siveza sicubungule ukwakhiwa komuzi wakoMkhulu. Lapha kubhekwa isigodlo, ezinye izindlu zakoMkhulu, isibaya semikhosi namabutho nesibaya sezinkomo. Isahluko sesihlanu sigxile emfuyweni yomuzi wesiZulu. Imfuyo ebhekwayo yile: izinkomo, isibaya sezinkomo nemisebenzi yezinkomo. Izimbuzi, isibaya sezimbuzi nemisebenzi yezimbuzi. Izimvu, isibaya sezimvu nemisebenzi yezimvu. Isahluko sesithupha sicubungula ukubiywa komuzi wesiZulu. Kubhekwa isango, izintuba nothango. Isahluko sesikhombisa sizobe sesiyiphothula le mbenge bese sihlaziya lonke ucwaningo, siveze izincomo kanye nesiphetho. SUMMARY The research looks and investigates on how to build a Zulu homestead and how to look after it. It looks firstly on how to move from an old homestead to a new homestead as well as the manner in which it is named. Chapter one looks at the research aims, limitations and research methods. The research gives a background on how the Zulus build their homesteads. Chapter two looks deeply on how to move from an old homestead to a new homestead according to Zulu custom. The head of the kraal invites a witch doctor to put his/her pegs called izikhonkwane at night as a protection against wizards and lightning. The research looks at how they perform it. The Zulu huts are a round-dome shaped structure made by sticking a row of saplings in a circular trench some six inches deep and about fifteen feet in diameter. The Zulu huts everywhere are built on the same plan ever disturbing the customary arrangement of huts. Chapter three concentrates on the naming of homesteads which reflect the innate’s desire for peace, good health, joy and happiness. The research looks at the Zulu customary activities that are performed during the naming of a Zulu homestead. Chapter four investigates the way in which a King’s palace is built and the difference between the King’s residence and an ordinary person’s residence. Chapter five is the investigation of the following livestock, cattle, goats, sheep, chicken and dogs. Moreover their importance in Zulu and places where they are kept at night. Chapter six deals with the way in which a homestead had a hedge around it, main gate and small gates. Chapter seven covers findings of the research, recommendations and conclusion.

Abstracts in English, Zulu and Afrikaans / The looming transition from the industrial era to the technologically driven knowledge era has implications for the practice of Knowledge Management (KM) for all organisations across various employment sectors. My awareness of the paucity of empirical accounts documenting how schools, particularly those situated in townships, apply KM exacerbated the need for a social inquiry to determine the extent to which the selected schools leverage KM in their operations. This study was conducted in three education circuits of Emalahleni, Mpumalanga Province, South Africa. The qualitative study to investigate KM application in township schools largely drew on the theoretical lenses of Wenger’s (1991) Communities of Practice (CoP), and Rodrigues and Pai’s (2005) Eight Dimensions of KM Enablers and Activators, supplemented by home-grown epistemologies of Ubuntu and Batho Pele Principles. Designed as a case study, the study employed semi-structured interviews to gather data. Responses were solicited from twenty participants comprising of teachers, Heads of Department (HODs), administrative clerks and principals in their varying capacities of knowledge work. Document analysis was done for purposes of triangulation. The study found that, despite a myriad of constraints, the selected schools apply KM sufficiently but not efficiently to meet their constitutional mandate of providing an educational service to learners. In two of the schools where principals practised laissez-faire and transactional leadership styles respectively, organisational cultures were characterised by one-way communication, limited knowledge sharing platforms, dissonance between subordinate staff and School Management Teams (SMTs). In the third school whose principal practised a democratic leadership style, the organisational climate was conducive for knowledge sharing and knowledge creation transactions among subordinate staff and the SMT. However, teachers of this school expressed the need to re-energise the formation of CoPs. In the midst of the cited constraints, personnel’s inclination to do their jobs and their adherence to the gazetted performance standards were found to be major propellants of KM application. The study also indicated that principals’ leadership determines the efficiency of KM application. The main recommendation thereof was that principals must begin to pay equal attention to the knowledge shared by both the subordinate staff and the SMT. / Ushintsho oluzinze kumontho wezezimboni kufikela kumnotho ozinse kwezobuqepheshe lunethmelela engagwemeki kwindlele izinkampani zikahulumeni kanye nezangasese zisebenzisa ngakhona izinhlelo zokuthulwa, zokwakhiwa kanye nokutholakala kolwazi mapheqelezi i Knowledge Management (KM). Ngemva kokuqaphela kwami ukuthi kunokwentula kolwazi olujulile ologxile kusayensi, mayelana nedlela izikole ikakhulukazi ezaseMalokishini zisebenzisa ngakhona i KM kuzinhlelo zazo zangemihla nge mihla; ngakho ke ngiye ngabona kungumqondo ophusile ukuba ngi phenye ngaloludaba. Ngiye ngagxila ukwazi kabanzi ngezikole ezintathu engizikhethile ngaphansi komnyango wezumfundo ehhovisini lasesigodini saseMalahleni esifindazweni saseMpumalanga eNingizimu Afrika. Loluphenyo oluzinze kwi qualitative method lisebenzise umbono ka Wenger (1991) owaziwa ngokuthi yi Communities of Practice (CoPs), kanye nombono ka Rodrigues and Pai (2005) obizwa nge Eight Dimensions of KM Enablers and Activators. Kanti futhi, Ubuntu ne Batho Pele, zasetshenziswa ukusekela lemibono emibili ephothulwiwe. Abasebenzi ababandakanyaka kulolu phenyo bangama shumi ambili emikhakheni ehlukahlukene ezikolweni njengo thisela nabaphathi babo, omabhalane kanye nabo thishanhloko. Ukuthola ubufakazi obungangabazeki ngiye nga qathanisa ulwazi oluphume kwimibono yabasebenzi nalena etholakale emaphepheni amumethe ulwazi mayelana nezinhlelo ze KM kuzo zontathu izikole. Ngaphandle kwezinselelo ezimbadlwana, akungabazekanga ukuba zontathu izikole zinazo izinhlelo ze KM. Futhi kuye kwabonakala ukuthi lezikole zihambisana nemiqathango yomthetho sisekelo wokuhlinzeka ngemfundo. Esikolweni sokuqala uthishanhloko wakhona utholakale esebenzisa ubuholi be-Leissez-faire. Kanti esikolweni sesibili uthishanhloko wakhona utholakale esebenzisa ubuholi be transactional. Kuzo zombili lezikole kusobala ukuthi kunezinselela ezinemithelela engamihle kahle ekwabiweni kolwazi kanye nase kusungulweni kwama qembu wokwakha ulwazi phakathi kwabasebenzi abangenazikhundla nalobo abanezikhundla. Abasebenzi abanganazikhundla ikakhulukazi othishela nabomabhalane baye bazwakalise isikhalo sabo sokungabandakanywa uma izinqumo zezinhlelo ze KM zithathwa. Kanti esikoweni sesithathu lapho uthishanhloko wakhona ebesebenzisa ubuholi bentando yeningi (noma i democratic leadership), kuye kwabonakala ngaphandle kwamathandabuzwa ukuthi abasebenzi abangenazikhundla kanye nabanazo, basebezisana ngokukhulu ukuhloniphana. Yigakho ke isimo salesi sikole sikulungele ukwakhiwa kanye nokwabelwana kolwazi phakathi kwabobonke abasebenzi. Yize noma izinhlelo eziningi ze KM zihamba ngomumu kulesisikole, kodwa othishela bakhona bayebanxusa ukuba kubuye kukhushulwe izinga lokusungula amaqembu wokwabelana nokwakhiwa kolwazi ngaphakathi kwabasebenzi. Kusobala ukuthi ikhono kanye nokuzimisle kwabasebezi emisebenzini yabo linemithelela ethize kwizinhlelo ze KM. Nobuholi bothishanhloko bunemithelela ethize ekuthuthukisweni kwezinhlelo ze KM. Othishanhloko bayacetshiswa ukuthi bamukele ngesasasa elikhulu imibono kwinhangothi zombili zabasebezi, bayeke ukubuka ulwazi oluphuma ohlangothini lwalabo abanezikhundla kuphela. / Die dreigende oorgang vanaf die industriële era na die tegnologies-gedrewe kennis era het implikasies vir die praktyk van Kennisbestuur vir alle organisasies oor verskeie indiensnemingsektore. My bewustheid van die stilte van empiriese rekeninge wat dokumenteer hoe skole, veral dié wat in townships geleë is, pas toe dat Kennis bestuur die behoefte aan 'n maatskaplike ondersoek vererger om die mate waarin die geselekteerde skole-hefboom Kennis bestuur in hul operasie gebruik, te bepaal. Hierdie studie is gedoen in drie bane van Emalahleni, Mpumalanga Provinsie, Suid-Afrika. Die kwalifitiewe studie om kennisbestuur in lokasie skole te ondersoek, het grootliks getrek op die teoretiese lense van Wenger se (1991) Gemeenskappe van Praktyk (CoP), en Rodrigues en Pai's (2005) Agt Dimensies van Kennisbestuur-instaatstellers en Aanwysers, aangevul deur tuisgroei-epistemologieë van Ubuntu en Batho Pele beginsels. Die studie het semi-gestruktureerde onderhoude gebruik om data in te samel. Reaksies is van twintig deelnemers in hulle wisselende vermoëns van kenniswerk versoek. Dokumentanalise is vir doeleindes van driehoeking gedoen. Ten spyte van 'n magdom beperkings het die studie bevind dat die gekose skool Kennisbestuur voldoende toepas, maar nie doeltreffend om hul grondwetlike mandaat te ontmoet om 'n opvoedkundige diens aan leerders te lewer nie. In twee van die skole waar skoolhoofde laissez-billike en transaksionele leierskapstyle onderskeidelik beoefen het, is organisatoriese kulture gekenmerk deur eenrigtingkommunikasie, beperkte kennisverdelingsplatforms, besluitneming tussen ondergeskikte personeel en skoolbestuurspanne (SMT's). In die derde skool wie se skoolhoof 'n demokratiese leierskapstyl beoefen het, was organisatoriese klimaat bevorderlik vir kennisverdeling en kennisskeppingstransaksies onder ondergeskikte personeel en die SMT. Te midde van die aangehaalde beperkings is personeel se neiging om hul nakoming van die prestasiestandaarde te doen, bevind dat groot skroewe van Kennisbestuur aansoek is. Die studie het ook aangedui dat skoolhoofde se leierskap die doeltreffendheid van Kennisbestuursaansoek bepaal. Die aanbeveling daarvan was dat skoolhoofde moet begin om die kennis wat kom uit lae arbeidsmag op dieselfde vlak te waardeer dat hulle die kennis wat van KMO's kom, waardeer. / Educational Management and Leadership / D. Phil. (Education Management)

Abstract in English, Afrikaans and Zulu / The aim of the study was to develop a critical posthumanist and democratic theory that may be applied in the teaching and learning of Life Sciences in South Africa in order to achieve an expanded form of democracy that would not discriminate between human and nonhuman. Though both critical posthumanist and democratic theories have been used in pedagogical studies separately, this study focused on the development of a merged and broader theory that has elements of both of the theories. The term nonhuman, as used here, does not specifically refer to non-person individuals only. Rather, it also refers to people who are regarded by the dominant humans as nonhumans – inferiors and subalterns. The latter group of people include the poor, women, children, people of colour and the disabled. Owing to this binarisation characteristic of the Life Sciences as a subject – which it adopts from the nature of science, its curriculum, and pedagogical approaches – the impression is given that as the master of the universe, the human has unlimited power over all other entities. These other nonhuman entities are then regarded as resources for the use of humans. Yet, it is this attitude which has caused humans to abuse nonhumans to the extent that the earth is facing the catastrophe of the Anthropocene. The adoption of a critical education approach characterised by the development of a critical posthumanist and democratic theory that may be applied in the teaching and learning of Life Sciences is essential in dealing with the issue of the Anthropocene that is threatening the earth currently. This study thus seeks to adopt a critical education approach through the introduction of democracy into the teaching and learning of Life Sciences, specifically so that humans would get to a position where they would consider nonhumans as entities with which they co-exist, and entities with equal agency within the environment. The recognition of the need for democracy would allow the humans to treat the nonhumans (such as the environment and ‘subalterns’) with respect, as their compatriots; and by doing that, the harrowing issues leading to the catastrophe of the Anthropocene could be either avoided or averted. / Die doel van die studie was om ’n kritiese posthumanistiese en demokratiese teorie te ontwikkel wat op die onderrig en leer van Lewenswetenskappe in Suid-Afrika toegepas kan word om ’n uitgebreide vorm van demokrasie daar te stel wat nie tussen menslik en niemenslik sal diskrimineer nie. Hoewel kritiese posthumanistiese sowel as demokratiese teorieë apart in pedagogiese studies gebruik word, het hierdie studie op die ontwikkeling van ’n saamgesmelte en breër teorie wat elemente van beide teorieë bevat, gefokus. Die term niemenslik soos wat dit hier gebruik word, verwys nie spesifiek net na niepersoon-individue nie. Dit verwys eerder ook na mense wat deur die dominante mense as niemense – minderes en ondergeskiktes – beskou word. Die laasgenoemde groep mense sluit die armes, vroue, kinders, mense van kleur en gestremde mense in. Vanweë hierdie binêre eienskap van die Lewenswetenskappe as ’n vak – wat dit as gevolg van die aard van wetenskap, sy kurrikulum en pedagogiese benaderings aanvaar het – word die indruk geskep dat die mens as heerser van die heelal onbeperkte mag oor al die ander entiteite het. Hierdie ander niemenslike entiteite word dan as hulpbronne vir gebruik deur mense gesien. Dit is egter hierdie houding wat veroorsaak het dat mense niemense misbruik, in so ’n mate dat die aarde die katastrofe van die Antroposeen in die gesig staar. Die aanneem van ’n kritiese onderrigbenadering wat gekenmerk word deur die ontwikkeling van ’n kritiese posthumanistiese en demokratiese teorie wat by die onderrig en leer van Lewenswetenskappe gebruik kan word, is noodsaaklik om die kwessie van die Antroposeen wat die aarde tans bedreig, te hanteer. Hierdie studie wil dus ’n kritiese onderrigbenadering volg deur middel van die bekendstelling van demokrasie by die onderrig en leer van Lewenswetenskappe, in die besonder sodat mense in ’n posisie sal wees waar hulle niemense as entiteite saam met wie hulle ’n bestaan moet voer, en entiteite met gelyke verteenwoordiging in die omgewing, sal beskou. Om die behoefte aan demokrasie te erken, sal die mense toelaat om die niemense (soos die omgewing en “ondergeskiktes”) as hulle landgenote met respek te behandel; en deur dit te doen, kan die pynlike kwessies wat tot die katastrofe van die Antroposeen sal lei, moontlik vermy of afgeweer word. / Inhloso yalolu cwaningo kwakungukusungula umbono obucayi owenziwa ngemuva kokuphila komuntu nentando yeningi engasetshenziswa ekufundisweni nasekufundeni kwesayensi yezempilo eNingizimu Afrika ukuze kuzuzwe uhlobo olwandisiwe lwentando yeningi olungeke lubandlulule phakathi kwabantu kanye nokungebona abantu. Yize zombili izinkolelo ezibucayi ezenziwa ngemuva kokuphila komuntu nezentando yeningi zisetshenzisiwe ezifundweni zokufundisa ngokwehlukana, lolu cwaningo lugxile ekuthuthukiseni kombono ohlanganisiwe futhi obanzi onezici zombili zale mibono. Igama elithi okungebona abantu njengoba lisetshenziswa lapha, alibhekiseli ngqo kubantu abangebona abantu kuphela. Esikhundleni salokho, libhekise nakubantu ababhekwa ngabantu abaphezulu njengabantu abangebona abantu – abaphansi nabasezingeni eliphansi. Iqembu lokugcina labantu lifaka phakathi abampofu, abesifazane, izingane, abantu bebala nabakhubazekile. Ngenxa yalesi sici sokuhlukaniswa kwesayensi yezempilo njengesifundo – emukela emvelweni yesayensi, ikharikhulamu yayo, kanye nezindlela zokufundisa - kunikezwa umbono wokuthi njengomphathi wendawo yonke, umuntu unamandla angenamkhawulo kuzo zonke ezinye izinhlangano. Lezi ezinye izinto ezingezona abantu zithathwa njengezinsiza ukusetshenziswa abantu. Kodwa-ke, yilesi simo sengqondo esidale ukuthi abantu bahlukumeze abantu abangebona abantu kuze kufike lapho umhlaba ubhekene nenhlekelele yokwakhiwa nokuthuthukiswa komhlaba. Ukwamukelwa kwendlela ebucayi yezemfundo ebonakala ngokuthuthukiswa kombono obucayi owenziwa ngemuva kokuphila komuntu kanye nentando yeningi engasetshenziswa ekufundisweni nasekufundeni kwesayenzi yezempilo kubalulekile ekubhekaneni nodaba lokwakhiwa nokuthuthukiswa komhlaba olusongela umhlaba njengamanje. Lolu cwaningo-ke lufuna ukwamukela indlela yezemfundo ebucayi ngokwethulwa kwentando yeningi ekufundisweni nasekufundeni kwesayensi yezempilo, ikakhulukazi ukuze abantu bafike esikhundeni lapho bezobheka khona abantu abangebona abantu njengezinhlangano abaphila nazo, nezinhlangano ezinokumela ngokulinganayo ngaphakathi kwemvelo. Ukwamukelwa kwesidingo sentando yeningi kuzovumela abantu ukuthi baphathe abantu abangebona abantu (njengemvelo kanye nabasezingeni eliphansi) ngenhlonipho, njengabantu bakubo; futhi ngokwenza lokho, izingqinamba ezihlasimulisayo eziholela enhlekeleleni yokwakhiwa nokuthuthukiswa komhlaba zingagwenywa noma zivinjelwe. / Educational Foundations / Ph. D. (Philosophy of Education)

Text in English with abstracts and keywords in English, Afrikaans and isiZulu. Translated titles in Afrikaans and isiZulu supplied. / The research focused on individual–organisational career path congruence and the development of an integrated measure (I-PIA-M) constituting individual variables (i.e. career anchor preferences, career interests and abilities) which are recognised as influencing individuals’ perceptions of fit with the organisation. The research adopted a mixed-methods approach: (1) principles and constructs of person–environment (P-E) fit were applied, both to develop the I-PIA-M and empirically test the measure for reliability and validity; and (2) a qualitative study (career intervention) was conducted in which the empirically tested measure was applied in a career counselling context, to assess and guide career path congruence in an authentic work setting. The quantitative study involved a randomly selected sample (N = 270) of predominantly working adults in the economic and management sciences fields. The qualitative study involved five respondents in a career construction interview, along with the administration of the empirically tested I-PIA-M measure. Exploratory factor analysis and confirmatory factor analysis confirmed the multi-dimensionality of the I-PIA-M, and the reliability and construct validity of the scale. The results showed that race and gender significantly explain individuals’ self-perceived career anchor preferences and career interests, but not their self-perceived abilities. Age did not significantly explain individuals’ self-perceived career anchor preferences, career interests or abilities. The qualitative study corroborated the multi-directionality of individuals’ career paths and the notion of guiding person–organisation career path congruence by means of the I-PIA-M. The research contributed to career psychology and career counselling practice through the empirical testing and application of the I-PIA-M in the contemporary work context. Various limitations and recommendations for further research were also highlighted in this thesis. / Die navorsing het gefokus op individuele-organisatoriese-loopbaankongruensie en die ontwikkeling van 'n geïntegreerde maatstaf (I-PIA-M) bestaande uit individuele veranderlikes (bv loopbaanankervoorkeure, loopbaanbelangstellings en vermoëns) wat erken word as faktore wat individue se persepsies van passing met die organisasie beïnvloed. Die navorsing het 'n gemengdemetode-benadering gevolg: (1) beginsels en konstrukte van persoon-omgewing is toegepas om sowel die I-PIA-M te ontwikkel en die maatstaf empiries vir betroubaarheid en geldigheid te toets; en (2) 'n kwalitatiewe studie (loopbaanintervensie) is onderneem waarin die empiries getoetsde maatstaf in 'n loopbaanberadingskonteks gebruik is om die loopbaanpadkongruensie in 'n outentieke werksituasie te evalueer en te lei. Die kwantitatiewe studie het 'n ewekansig geselekteerde steekproef (N = 270) van oorwegend werkende volwassenes op die terrein van ekonomiese en bestuurswetenskappe betrek. Die kwalitatiewe studie het vyf respondent in 'n loopbaankonstruksie-onderhoud betrek, saam met die aanwending van die empiries getoetste I-PIA-M maatstaf. Verkennende faktoranalise en bevestigende faktoranalise het die multidimensionele aard van die I-PIA-M bevestig, en die betroubaarheid en konstrukgeldigheid van die skaal. Die resultate het getoon dat ras en geslag beduidend individue se self-vermeende loopbaanankervoorkeure en loopbaanbelangstellings verklaar, maar nie hul self-vermeende vermoëns nie. Ouderdom het nie beduidend individue se self-vermeende loopbaanankervoorkeure, loopbaanbelangstellings of vermoëns verklaar nie. Die kwalitatiewe studie het die multidireksionele aard van individue se loopbaanpaaie en die idee dat persoon–organisasie-loopbaanpadkongruensie deur middel van die I-PIA-M gerig word, gestaaf. Die navorsing het tot loopbaansielkunde en loopbaanberadingspraktyk bygedra deur die empiriese toetsing en toepassing van die I-PIA-M in die kontemporêre werkkonteks. Verskeie beperkings en aanbevelings vir verdere navorsing is ook in hierdie tesis uitgelig. / Ucwaningo lugxile kuhlelo olufanayo lobizo lomsebenzi olulandelwa umuntu ngamunye–yinhlangano kanye nokuthuthukiswa kwendlela ehlangene yokwakha izimpawu zomuntu ezahlukahlukene (I-PIA-M) (zona yilezi ukwenyulwa kobizo lomsebenzi oluyinsika, ubizo oluthandayo lomsebenzi kanye namakhono okwenza umsebenzi) ezithathwa njengalezo ezinomthelela phezu kwemiqondo yomuntu ohambelana ncimishi nenhlangano. Ucwaningo lwamukela ingxubevange yezindlela zokwenza ucwaningo: (1) imigomo kanye nezakhiwo zesizinda somuntu (P-E) zisetshenziswe, kabili, ukwakha i I-PIA-M kanye nokuhlolwa ngendlela ephathekayo izinga lokwethembeka kanye nokulunga; kanye; kanye (2) nocwaningo olusebenzisa amagama lwenziwa, lapho isinyathelo sokuhlola esiphathekayo sasetshenziswa kuhlelo ngaphansi kwesizinda sokululekwa ngokobizo lomsebenzi, ukuhlola ikhono kanye nokukhombisa umfundi indlela yobizo lomsebenzi ehambisana naye angayilandela ngaphansi kwesimo sangempela somsebenzi. . Lesi sifundo socwaningo besixuba isampuli yokukhethwa ngokungahleliwe kwabantu abadala (N = 270) abasebenzayo emikhakheni yezesayensi yezomnotho kanye nezokuphata. Uhlelo locwaningo olusebenzisa amagama luye lwaxuba abaphenduli abahlanu kunhlololwazi lokuzakhela ubizo lomsebenzi, kanye nokuqhutshwa kwesinyathelo sokuhlolwa okuphathekayo kohlelo lwe-I-PIA-M. -. Uhlelo lokuhluza oluvumbululayo kanye nohlelo lokuhluza oluqinisekisayo aye aqinisekisa ukwehlukahluka kwe-I-PIA-M ngokwezigaba, nokwethembeka kanye nohlelo lwesakhiwo esifanele sobukhulu. Imiphumela iye yakhombisa ukuthi ubuhlanga kanye nobulili zichaza kahle kakhulu ubizo lomsebenzi olukhethwa, ubizo lomsebenzi othandwayo noma amakhono omsebenzi athandwayo, kodwa hayi ngokuzikhethela komuntu ngokwamakhono anawo. Unyaka awuzange ucacise kahle ukwenyula ubizo lomsebenzi, ukuthanda ubizo lomsebenzi kanye namakhono omsebenzi ngokuzazi komuntu ngokwakhe. Unyaka, ubuhlanga kanye namaqembu obulili akhombise umehluko omkhulu mayelana nobizo lwemisebenzi abalwenyulayo, ubizo lwemisebenzi abayithandayo kanye namakhono omsebenzi abawaqondayo ngokuzazi kwabo. Ucwaningo olususelwa kumagama lusekela uhlelo lwezindlela eziningi lwezindlela zobizo lomsebenzi ezilandelwa ngabantunkanye nombono wokuholela umuntu-inhlangano endleleni efanayo yobizo lomsebenzi ngokusebenzisa uhlelo lwe-I-PIA-M. Ucwaningo luye lwaba negalelo kusayikholoji kanye nasemisebenzini wokweluleka ngokobizo lomsebenzi ngokusebenzisa uhlelo oluphathekayo lokuhlola kanye nokusetshenziswa kohlelo lwe-I-PIA-M kwisimo sanamuhla sasemsebenzini. Kuye kwavezwa imingcele eyahlukahlukene kanye nezinqumo ezimayelana nokwenza olunye ucwaningo oluqhubekayo kuye kwavezwa kule thesisi. / Industrial and Organisational Psychology / Ph. D. (Psychology)