Marriage is an important phenomenon that occurs in most societies across the world. Within the Islamic belief system, marriage is regarded as a sacred union and is obligatory on all Muslim people. This qualitative study explored the perceptions that eight young Muslim South African adults have regarding marriage, using semistructured interviews. The data was analysed by following a thematic content analysis framework which highlighted aspects such as the extent to which participants ascribed to their religious beliefs regarding marriage, any societal influences that may have shaped their views on marriage as well as the factors they believed lead to the success as well as the breakdown of marriages. From the results, it was evident that young Muslim South African adults had positive views on marriage, and expected to get married at some point in their lives. This was primarily due to their religious Islamic backgrounds and family upbringings. Moreover, the results indicated that young Muslim adults are more flexible with regard to engaging in pre-marital romantic relationships, yet continued to hold marriage in high regard. Participants outlined factors such as teamwork from spouses, trust, commitment, understanding, honesty as well as communication between spouses as integral in achieving and maintaining a successful marriage. These perceptions are discussed in relation to findings from other studies. The need for pre-marital programmes for young Muslim adults is highlighted.

This study is an investigation of embodiment. It is informed by the experiences and understandings of health, healing, violence and oppression among 15 young South Asian women living in Toronto, Canada. Their articulation of the importance of, and difficulties associated with, health and healing in contexts of social inequity contribute to understandings of embodiment as co-constituted by sentient and social experience. In my reading of their contributions, embodied learning – that is, an ongoing attunement to sentient-social embodiment – is a counter hegemonic healing strategy that they use. Their experiences and insights support the increasingly accepted claim that social inequity is a primary determinant of health that disproportionately disadvantages subordinated people. Furthermore, participants affirm that recovery and resistance to violence and oppression and its consequences must address sentient-social components of embodiment simultaneously. In this study, Yoga teachings provide a framework and practice to investigate embodiment and embodied learning. Following 12 Yoga workshops addressing health, healing, violence and oppression, I conducted individual interviews with 15 workshop participants, 3 Yoga teachers and 2 counsellor / social workers. Participants discuss Yoga as a resource for addressing mental, physical, emotional and spiritual consequences of violence and oppression. They resist New Age interpretations of Yoga in terms of individualism and cultural appropriation; they also challenge both New Age and Western biomedicine for a lack of attention to the consequences of social inequity for health and healing. This study considers embodied learning as an important healing resource and form of resistance to violence and oppression. Scholarship addressing embodiment in sociology, health research, anti-racism, feminism, anti-colonialism, decolonization and Indigenous knowledges are drawn upon to contextualize the interviews. This study offers insights relevant to health promotion and adult education discourse and policy through a careful consideration of the embodied strategies used by the participants in their nuanced negotiations of social inequity and pursuits of health and healing.

This study is an investigation of embodiment. It is informed by the experiences and understandings of health, healing, violence and oppression among 15 young South Asian women living in Toronto, Canada. Their articulation of the importance of, and difficulties associated with, health and healing in contexts of social inequity contribute to understandings of embodiment as co-constituted by sentient and social experience. In my reading of their contributions, embodied learning – that is, an ongoing attunement to sentient-social embodiment – is a counter hegemonic healing strategy that they use. Their experiences and insights support the increasingly accepted claim that social inequity is a primary determinant of health that disproportionately disadvantages subordinated people. Furthermore, participants affirm that recovery and resistance to violence and oppression and its consequences must address sentient-social components of embodiment simultaneously. In this study, Yoga teachings provide a framework and practice to investigate embodiment and embodied learning. Following 12 Yoga workshops addressing health, healing, violence and oppression, I conducted individual interviews with 15 workshop participants, 3 Yoga teachers and 2 counsellor / social workers. Participants discuss Yoga as a resource for addressing mental, physical, emotional and spiritual consequences of violence and oppression. They resist New Age interpretations of Yoga in terms of individualism and cultural appropriation; they also challenge both New Age and Western biomedicine for a lack of attention to the consequences of social inequity for health and healing. This study considers embodied learning as an important healing resource and form of resistance to violence and oppression. Scholarship addressing embodiment in sociology, health research, anti-racism, feminism, anti-colonialism, decolonization and Indigenous knowledges are drawn upon to contextualize the interviews. This study offers insights relevant to health promotion and adult education discourse and policy through a careful consideration of the embodied strategies used by the participants in their nuanced negotiations of social inequity and pursuits of health and healing.

Cultural intelligence (referred to as CQ) has gained increasing attention from research. This is because of the modern-day relevance to globalisation, international management and work diversification. Demographical shifts towards a more diverse South African population contribute to various challenges for successful cross-cultural interactions for young Afrikaans-speaking South Africans. Selective perception, social categorisation, stereotyping, attribution and diversity among South Africa‟s different cultures (race, gender, language, vocabulary, content, accent and appearances) are barriers that must be overcome. The study was a quantitative study. A cross-sectional survey was used to collect the data and to achieve the research objectives. Convenience and quota sampling methods were used to include a sample of young South Africans from a higher education institution (N=252). The participants were young South African students, white, Afrikaans speaking and between the ages of 18 and 22. Questionnaires were distributed, and the participants completed the questionnaire during class and were given 2 hours to complete the questionnaires. The statistical analysis was carried out with the IBM SPSS statistics and the Mplus 7.11 programme. Product-moment correlation coefficients were used to specify the relationships between the variables and multiple regressions to determine which dimensions of personality and identity predicted CQ. The general objective of this research is to determine the relationship between Identity, Personality and Cultural Intelligence among young South Africans. The Erickson Psychosocial Stage Inventory (EPSI) and the Multi-Ethnic Identity Measure (MEIM) was used to measure personal, ethnic and religious identity. The SAPI-questionnaire was used to measure the constructs, conscientiousness, extraversion, openness, soft-heartedness, relationship-harmony, intellect, integrity and facilitating. Furthermore, the Four Factor Model of Cultural Intelligence Scale was applied to measure the dimensions of CQ, namely, meta-cognitive CQ, cognitive CQ, motivational CQ and behavioural CQ. This study indicated a positive relationship between cognitive CQ and the other three components of CQ. Conscientiousness, emotional stability, extroversion, facilitating, intellect and openness related positively to meta-cognitive CQ. Facilitating, intellect and openness were found to be positively related with motivational CQ. Furthermore, conscientiousness, emotional stability, extroversion, intellect, relationship harmony and soft-heartedness related positively with behavioural CQ. Religious identity has a negative effect on cognitive CQ. Furthermore, intellect, facilitating and ethnic identity predicted meta-cognitive CQ. Soft-heartedness, facilitating, extroversion and religious identity had a positive effect on motivational CQ, influencing young Afrikaans speaking South Africans interest and drive in adapting to cultural differences. Furthermore, soft-heartedness and conscientiousness had a positive effect on behavioural CQ. Recommendations were made for future research and for practise. / MCom (Industrial Psychology), North-West University, Potchefstroom Campus, 2014

Cultural intelligence (referred to as CQ) has gained increasing attention from research. This is because of the modern-day relevance to globalisation, international management and work diversification. Demographical shifts towards a more diverse South African population contribute to various challenges for successful cross-cultural interactions for young Afrikaans-speaking South Africans. Selective perception, social categorisation, stereotyping, attribution and diversity among South Africa‟s different cultures (race, gender, language, vocabulary, content, accent and appearances) are barriers that must be overcome. The study was a quantitative study. A cross-sectional survey was used to collect the data and to achieve the research objectives. Convenience and quota sampling methods were used to include a sample of young South Africans from a higher education institution (N=252). The participants were young South African students, white, Afrikaans speaking and between the ages of 18 and 22. Questionnaires were distributed, and the participants completed the questionnaire during class and were given 2 hours to complete the questionnaires. The statistical analysis was carried out with the IBM SPSS statistics and the Mplus 7.11 programme. Product-moment correlation coefficients were used to specify the relationships between the variables and multiple regressions to determine which dimensions of personality and identity predicted CQ. The general objective of this research is to determine the relationship between Identity, Personality and Cultural Intelligence among young South Africans. The Erickson Psychosocial Stage Inventory (EPSI) and the Multi-Ethnic Identity Measure (MEIM) was used to measure personal, ethnic and religious identity. The SAPI-questionnaire was used to measure the constructs, conscientiousness, extraversion, openness, soft-heartedness, relationship-harmony, intellect, integrity and facilitating. Furthermore, the Four Factor Model of Cultural Intelligence Scale was applied to measure the dimensions of CQ, namely, meta-cognitive CQ, cognitive CQ, motivational CQ and behavioural CQ. This study indicated a positive relationship between cognitive CQ and the other three components of CQ. Conscientiousness, emotional stability, extroversion, facilitating, intellect and openness related positively to meta-cognitive CQ. Facilitating, intellect and openness were found to be positively related with motivational CQ. Furthermore, conscientiousness, emotional stability, extroversion, intellect, relationship harmony and soft-heartedness related positively with behavioural CQ. Religious identity has a negative effect on cognitive CQ. Furthermore, intellect, facilitating and ethnic identity predicted meta-cognitive CQ. Soft-heartedness, facilitating, extroversion and religious identity had a positive effect on motivational CQ, influencing young Afrikaans speaking South Africans interest and drive in adapting to cultural differences. Furthermore, soft-heartedness and conscientiousness had a positive effect on behavioural CQ. Recommendations were made for future research and for practise. / MCom (Industrial Psychology), North-West University, Potchefstroom Campus, 2014