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)
| Identifer | oai:union.ndltd.org:netd.ac.za/oai:union.ndltd.org:unisa/oai:uir.unisa.ac.za:10500/26863 |
| Date | 12 1900 |
| Creators | Mawere, Daniel |
| Contributors | Seroto, Johannes |
| Source Sets | South African National ETD Portal |
| Language | English |
| Detected Language | English |
| Type | Thesis |
| Format | 1 online resource (xvii, 195 leaves), application/pdf |
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