Dissertations / Theses on the topic 'Dzak'

Thesis (MA. (African Languages)) --University of Limpopo, 2014<br>Ṱhoḓisiso iyi yo sengulusa u tambudzwa ha vhanna nga vhafumakadzi kha ḓirama dza Mahamba (1989), Ṋetshiranḓo na Munyai (2007) na Ṋetshivhuyu (1989). U tambudzwa ha vhanna nga vhafumakadzi hu khou bvelela fhedzi a hu dzhielwi nṱha. Muvhuso na Madzangano a si a Muvhuso a simesa u amba nga ha u tambudzwa ha vhana na vhafumakadzi ngeno vha sa iti zwo linganaho kha u lwa na u tambudzwa ha vhanna nga vhafumakadzi.

The Tibetan literary corpus offers a wide array of (auto)biographical accounts; Tibetans have been recollecting - and narrating - life stories in earnest since the "later diffusion" (Tib. phyi dar) of Buddhism in the 11^th century. The hybrid essence of life writing, suspended between fact and fiction, finds a perfect expression in the text at the core of the present dissertation, i.e. the journal (Tib. nyin deb) of a 20th century Khams pa trader, Kha stag 'Dzam yag. The text records the events, travels, and impressions experienced by the author between 1944 and 1956; structured like a diary, this autodiegetic text, originally written in a scroll-paper format, was later edited and finally published in India in 1997. Two different heuristic devices, i.e. narratology and socio-economic analysis, are used in the present dissertation to analyse the structure and content of the nyin deb, as well as the author's idiosyncrasies emerging from the process of narrativisation. Whereas the narratological approach allows the identification of the interplay of memory, self, and culture in the socio-historical context of mid-20th century Tibet, the socio-economic analysis reflects on the nyin deb as a form of social history rather than personal narrative. The identification of "true", historical facts confirms the author's claims to factuality, thus providing unique information and insight regarding the political and economic role of Khams pa traders in 1940s-1950s Tibet, as well as the development of new pilgrimage rituals and the emergence of forms of "spiritual tourism" in modern India.

This thesis centres on a text belonging to a rich but understudied genre of Tibetan Buddhist literature known as thob yig or gsan yig, 'records of teachings received'. Their undeniable value has been acknowledged by scholars who utilised them as supplementary material for research on biographies, transmission lineages and authentication of Buddhist texts. However, extensive studies of thob yigs as the focal topic of research are few and scarce. Chronologically, these texts form the "biography" of Tibetan Buddhism since the very beginning of sectarian Buddhism in Tibet. The primary purpose of these texts is to document in detail the transmission lineages through which major religious practices and teachings were passed down. The main text investigated for this thesis is titled the "Thob yig gsal ba'i me long" and was compiled by the 17th century Khalkha Mongolian monk-scholar Dza-ya Paṇḍita Blo-bzang 'phrin-las (1642-1715). He who was one of the most distinguished Mongolian Tibetan Buddhist masters of his time and still occupies one of the highest positions amongst the ranks of Mongolian monk-scholars to have emerged throughout history. Unlike simpler examples of its genre, Dza-ya Paṇḍita's thob yig also includes relevant information on tantric and monastic precepts, instructions and consecrations, expositions on doctrine and practice, meditation guidelines, historical events, and autobiographical and biographical material related to important female and male Buddhist figures. Though catching the attention of scholars both in and outside of Mongolia as an important work for the study of Tibetan Buddhism, to date, it has never been studied in detail. This thesis attempts to remedy the lack of study of this vast work. The focus here being the aspect of rnam thar, 'biography" in Dza-ya Paṇḍita's thob yig. These life stories totalling around 227 form the structural backbone of the work and is the feature which makes the Thob yig gsal ba'i me long a truly unique example of its genre. The chapters of this thesis investigate a selection of rnam thars belonging to Dza-ya Paṇḍita's own teacher and contemporaries, as well as the author's rang rnam, 'autobiography'. Through thus analysis, the goal of this thesis is to demonstrate what these life stories reveal about the author's outlook on the chaotic 17th century period, his vision of an exemplary Dge-lugs tradition, the manifestation of Dza-ya Paṇḍita's relentless devotion to Buddhism in the narratives he composes, and how this work and its contents fits into the larger context of Tibetan Buddhist writing.

Text in TshiVenḓa with abstracts in TshiVenḓa and English<br>The purpose of this study was to contextually describe and analyse how male authors of Tshivenḓa drama books have in their dialogue portrayed female characters in the manner that it may tend to educate or encourage the public to criticize and abuse them in communities and society. In Tshivenḓa literature therefore, some male authors of drama books have tended to misrepresent the characterisation of women. It is presumed that the ways in which women are portrayed in some Tshivenḓa dramas by male authors, tend to normatively educate, socially reproduce and sustain the abuse of women within communities and society in which they live. In most of these drams, male authors have written their bias, contextually depicted women unfairly shown and criticised them in different sorts of ways. The researcher applied the Ethnography of communication, Social constructionism, Feminism and Critical discourse analysis theories. These theories enabled her to understand that language in the hands of authors can be used to reproduce power, dominance, control and power abuse. This led her to focus on related literature which proved that indeed the problem exists. Methodically this is a qualitative descriptive study in which the documentation ‘Document Analysis’ dialogue of seven purposefully selected drama books were considered and data collected. It used Neuman’s (1996) Analytic Comparison which applies the method of agreement and method of difference. When the data was analysed, there emerged themes which carry findings. In brief, the results of this study inter alia show that some male authors of selected Tshivenḓa drama books, described women as weak, poor decision-makers and powerless in communities and society at large. On the other, in the characterisation of men, they show them as social architectures of how women should be seen as depicted, thereby dominated and mistreated objects. It also found that Tshivenḓa culture was misrepresented and incorrectly applied to criticise, dominate, discriminate and justify the abuse of women by husbands and relatives, mainly in-laws. The results also suggest that within the context, male authors socially subject our children (both boys and girls as reader of such books), to indoctrination and social education as unequal partners in society in which they live.<br>Tshipikwa tshihulwane tsha ino ngudo ho vha u ṱalutshedza na u saukanya nḓila dzine vhaṅwali vha vhanna vha ḓirama dza Tshivenḓa vha shumisa ngadzo nyambedzano u bveledza vhaanewa vha vhafumakadzi uri hu ṱuṱuwedzwe vhadzulapo u vha sasaladza na u vha sathula hune vha ḓiwana vhe hone zwitshavhani. Kha maṅwalwa a Tshivenḓa, vhaṅwe vhaṅwali vha bugu dza ḓirama vha anzela u sa bveledza vhaanewa vha vhafumakadzi nga nḓila i si yone. Zwi dzhiiwa uri nḓila dzine vhafumakadzi vha bveledzwa ngadzo kha ḓirama dza Tshivenḓa dze dza ṅwalwa nga vhanna dzi na u funḓedza, u bveledza na u engedza tshengedzo ya vhafumakadzi hune vha dzula hone na vhukati ha zwitshavha. Kha ḓirama nnzhi, vhaṅwali vha vhanna vha ṅwala vho sendamisa kubveledzele, vha bveledza vhafumakadzi nga nḓila ine vha sathulea lwo kalulaho. Muṱoḓisisi o shumisa thyiori dzo fhambanaho sa ya Nyambedzano ‘Ethnography of communication, ya Vhufhaṱavhuvha ‘Social constructionism, ya Vhulwelambofholowo ha vhafumakadzi ‘Feminism’, na ya Tsaukanyo yo dzhenelelaho ya mafhungo ‘Critical discourse analysis.’ Thyiori hedzi, dzo thusa muṱoḓisisi u pfesesa uri luambo zwanḓani zwa uṅwali lu a kona u shumiswa u bveledza maanḓda, u tsikeledza, u vhusa na u shumisa maanḓa nga nḓila i si yone. Hezwi zwo mu thusa u lumbama kha maṅwalwa o teaho ane khao hei thaidzo ya vha khagala. Ri tshi ya kha Ngona ya ṱhoḓisiso, muṱoḓisisi o shumisa nḓila ya Khwalithethivi he a wana mafhungo nga nḓila ya u sengulusa zwo ṅnwalwaho zwa nyamedzano kha bugu dza sumbe dze a nanguludza zwo bva kha ene muṋe. Ho shumiswa nḓila ya Neuman (1996) ya Tsenguluso yo ṱanḓavhuwaho ‘Analytic comparison’ ine ya shumisa nḓila ya thendelano ‘method of agreement’ na ya phambano ‘method of difference’. Musi mafhungo o no saukanywa, ho bvelela thero dzo hwalaho mawanwa a ṱhoḓisiso. Nga u pfufhifhadza, mawanwa a hei ngudo, o sumba uri vhaṅwe vhaṅwali vha vhanna vha ḓirama dzo nangiwaho vha bveledza vhafumakadzi vhe vhathu vha si na vhuimo, vha sa koni u dzhia tsheo nga vhone vhaṋe nahone vha si na maanḓa hune vha wanala hone na kha zwitshavha. Kha ḽiṅwe sia, musi vha tshi ḓibveledza, vhaṅwali vha vhanna vha tou ḓitakula sa vhomasithesela vhane vha tea u vha na vhukoni ha u bveledza vhafumakadzi, u ralo vha kona-ha u vha ṱana vhe vhane vha tsikeledzwa na u shengedzwa. Zwo ḓo wanala uri na musi zwi tshi ḓa kha mvelele, hunzhi yo shumiswa nga nḓila i si yone saizwi i tshi vho shumiswa u sathula, u tsikeledza, u ṱalula na u khwaṱhisa u shengedzwa ha vhafumakadzi nga vhanna vhavho na mashaka, nga maanḓa vha vhuhadzi sa vhomazwale. Mawanwa a dovha a sumbedza uri zwo ralo, vhaṅwali vha vhanna vha fhaṱa muya kha vhana vhashu (vhatukana na vhasidzana sa vhavhali vha idzi bugu) wa u tou dzivhela na u funza avho vhana uri vhutshiloni hu na vhadzulapo vha vhuimo vhu sa lingani zwitshavhani ngeno zwi si zwone.<br>African Languages<br>D. Litt. et Phil. (African Languages)

In Venda with English abstract<br>Hei thyisisi i vhambedza thandululo ya thaidzo dza mafhungo a ṱhalano khoroni dza musanda na khothe dza muvhuso. Saizwi Ndayotewa ya Riphabuḽiki ya Afrika Tshipembe, mulayo 108 wa 1996, i tshi ṋea muṅwe na muṅwe pfanelo dza u shumisa luambo lune a lu takalela, nyambo dzoṱhe dza tshiofisi dzi tea u shumiswa u lingana kha thandululo ya thaidzo dza ṱhalano khoroni na khothe. Hei thyisisi i sumbedza nyambo dza English na Afrikaans dzi dzone dzi re na mutsindo musi hu tshi itwa thandulululo ya thaidzo dza ṱhalano ngeno luambo lwa Tshivenḓa na lwa vhaholefhali vha u pfa lu sa pfali. Nga nnḓa ha u ḓiphina nga mbofholowo ya u shumisa Tshivenḓa sa luambo lwa tshiofisi kha u amba, lu shumiswa zwenezwo fhedzi huna muṱalutshedzi wa khothe. Ngauralo, hei thyisisi i khou ita khuwelelo ya uri tshifhinga tsho swika tsha uri muvhuso u ṋee luambo lwa Tshivenḓa vhuiimo vhu eḓanaho na nyambo dza English na Afrikaans na uri ulu luambo lu shumiswevho kha thandululo ya thaidzo dza mafhungo a ṱhalano khothe dza muvhuso.<br>This thesis compares the conflict resolution in divorce discourse between traditional and government courts. It argues that since the Constitution of the Republic of South Africa Act no 108 of 1996 has given everyone the right to use the language of his or her choice, all official languages must be used equitably in conflict resolutions in divorce discourse in both traditional and government courts. Most of the Vhavenḓa, especially the elderly, cannot speak more than one official language and this is relevant in conflict resolution. This thesis contends that conflict resolution in divorce discourse is mainly dominated by English and Afrikaans while Tshivenḓa as well as sign language is not used. Instead of enjoying the freedom of utilizing Tshivenḓa as a spoken official language as used by the court interpreter. Therefore, this thesis argues that time has come that government courts accord equal status to all official languages and that Tshivenḓa language should be utilized as English and Afrikaans in conflict resolution in divorce discourse.<br>African languages<br>D. Litt. et Phil. (African Languages)

碩士<br>輔仁大學<br>圖書資訊學系碩士班<br>107<br>In this work, based on some related researches of usability evaluation in religious websites, we first develop a usability evaluation model, which includes four perspectives – interface design, content usability, Layout design, and Interactive interface, and thirty-five evaluation items in total. We randomly select 30 Buddhist believers as the object of study. The important findings of this investigation are as follows. Overall, there is no big issue of usability of the Corporation of Hwa Dzan Society website. However, some problems need to be corrected to improve the website usability. (1) There are too many items in the website homepage. It needs to be re-organized and downsized. (2) Some functions, such as a forum or a chatroom, shall be added to improve the interactivity among users. (3) Some visual feedback functions are needed. For example, the color of hyperlinks shall be changed after clicking.

PhD (Tshivenda)<br>Senthara ya M.E.R. Mathivha ya Nyambo dza Afrika kha Vhutsila na Mvelele<br>Tshivenḓa is one of African languages spoken in the Northern parts of South Africa and some parts of Zimbabwe. This proposal focuses on a study of selected phonological processes involving Tshivenḓa vowels. The Tshivenḓa phonological processes involving vowels under this study include vowel elision/deletion, vowel epenthesis, vowel coalescence, vowel nasalisation, vowel harmony, vowel raising and glide formation. In this regard, consonants are not part and parcel of this study. Furthermore, the study enriches the phonology of Tshivenḓa with more phonological processes thereby adding on the existing literature. The study also attempts to motivate and encourage Tshivenḓa speaking people and those who are interested in the language to have a clear understanding of phonological processes which occur in Tshivenḓa. The theoretical framework underpinning this study is the Optimality Theory (OT). The study will be carried out through phonological analysis, that is, field work and word list. Secondary sources will also be used for data collection.

South Africa has among the highest rates of physical and sexual violence against women in the world. Research indicates that understanding the causality of domestic violence is very complex and the measurement of risk factors are deemed challenging. Yet, it is important to understand and identify the risk factors associated with domestic violence to effectively prevent it. This phenomenological research study aimed to investigate the lived experiences of female domestic violence victims and sought to identify risk factors (e.g. alcohol and drug abuse, violence in the family of origin, personality factors, cultural differences, socio-economic factors, and the impact of pregnancy) that may have contributed to the occurrence of domestic violence in their intimate relationships .The participants were selected based on purposive and convenience sampling and also their willingness to participate. The sample consisted of six participants between the ages of 18 – 45 years old, residing in Tshwane, South Africa. The data were obtained through semi-structured interviews. A qualitative methodological design was used to collect and explore information about the participants’ personal experiences with domestic violence. Hycner’s explicitation process was employed to identify the four main themes, namely the participants’ experience of domestic violence; socio economic factors; cultural differences, and domestic violence during pregnancy. Each main theme was comprised of sub-themes. The findings of this study differed slightly in comparison with the existing body of literature that highlight substance abuse as one of the highest risk factors for the occurrence of domestic violence in intimate relationships. In this study, other risk factors such as pregnancy and socio-economic factors played a much bigger role than substance abuse as the key risk factors that contribute to the occurrence of domestic violence.<br>INingizimu Afrika ingenye yamazwe omhlaba anamazinga aphezulu odlame nokuhlukunyezwa kwabesimame ngokocansi. Ucwaningo lubonisa ukuthi ukuqondisisa izimbangela zodlame lwasekhaya yinto eyisixakaxaka ukuyiqondisisa kanti futhi kuyinselele ukukala izinto ezinobungozi kwabesimame. Kodwa ngisho noma kunjalo, kubalulekile ukuqondisisa kanye nokwazi izinto ezinobungozi ezihambisana nodlame lwasekhaya ukuze lukwazi ukuvinjelwa. Lolu cwaningo oluhlaziya ngaphandle kokuthatha uhlangothi, lunenhloso yokuphenyisisa indlela abantu besimame abangamaxhoba odlame abalubona nolubaphatha ngayo udlame lwasekhaya kanye nokubheka izinto ezinobungozi (ezifana nokusetshenziswa kabi kotshwala nezidakamizwa, udlame emakhaya okuqala abahlukumezi, izinto eziqondene nomuntu siqu, umehluko kwezamasiko, eziphathelene nomnotho nabantu kanye nomphumela ekukhulelweni), okungaba yizinto ezinomthelela kudlame lwasekhaya ebudlelwananeni basekhaya. Abantu ababambe iqhaza kucwaningo bakhethwe ngokulandela isampuli enenhloso yokukhetha abathile abazohlangabezana nenhloso yocwaningo kanye nokuzimisela kwabo ukubamba iqhaza kucwaningo. Isampuli ibinababambi-qhaza abayisithupha abaphakathi kweminyaka engu 18 ukuya kwengu 45 ubudala, okwamanje abahlala eTshwane. I-data itholakala ngokwenza ama-interview ahlelekile kodwa angenamkhawulo kakhulu. Kusetshenziswe idizayini yocwaningo esebenzisa i-qualitative method ukuqoqa nokuthola ulwazi maqondana nezipiliyino zababambi-qhaza kudlame lwasekhaya. Kusetshenziswe inqubo ye-Hycner's explicitation ukuphawula izihloko ezine ezinkulu, ukuyizipiliyoni zababambi-qhaza kudlame lwasekhaya, izinto eziphathelene nabantu nomnotho, umehluko kwezamasiko, udlame lwasekhaya ngesikhathi sokukhulelwa. Isihloko nesihloko esikhulu, besihlukaniswe ngezihlokwana ezincane. Imiphumela yalolu cwaningo yehlukile kancane uma kuqhathaniswa neminye imibhalo ekhona egqamisa ukusetshenziswa kabi kwezidakamizwa njengenye yezinto ezinkulu eziyingozi nembangela yodlame lwasekhaya kanye nakubudlelwane babantu abasondelene kakhulu. Kulolu cwaningo, ezinye izinto eziyizingozi ezifana nokuhlukunyezwa ngesikhathi sokukhulelwa kanye nokuphathelene nabantu nomnotho kunendima enkulu kunokusetshenziswa kabi kwezidakamizwa notshwala njengezinto eziphezulu kakhulu ezinomthelela kudlame lwasekhaya.<br>Afrika Tshipembe ḽi vhukati ha phimo ya nṱhesa ya khakhathi dza zwa vhudzekani na dza u huvhadza vhafumakadzi kha ḽifhasi. Ṱhoḓisiso i sumbedza uri u pfesesa vhakwameaho nga khakhathi dza mitani zwi a konḓa nga maanḓa na u elwa ha zwiitisi zwa khombo zwi vhonala zwi khaedu vhukuma. Fhedziha, ndi zwa ndeme u pfesesa na u wana zwiitisi zwa khombo zwine zwa tshimbilelana na khakhathi dza miṱani u itela uri dzi kone u thivhelwa. Iyi ndi ngudo ya ṱhoḓisiso nga tshenzhemo yo livhiswaho kha u ṱhoḓisisa tshenzhemo ye vhafumakadzi vho ṱanganaho na khakhathi dza mitani vha tshenzhema na u ṱoda u wanulusa zwithu zwi vhangaho khombo iyi. (zwine zwa nga vha tshumiso ya zwikambi na zwidzidzivhadzi, khakhathi dza murahu muṱani, vhuvha ha muthu, zwiitisi zwa ikonomi ya matshilisano, phambano ya mvelele, u ḓihwala) zwine zwa nga vha zwo livhisa kha u bvelela ha khakhathi dza miṱani kha vhafunani. Vhadzheneli vho tiwa zwo ḓitika nga ndivho nauri vha tsinisa na lutamo lwa u dzhenelela lwa avho vhathu. Sambula yo vhumbwa nga zwipiḓa zwa rathi zwa vhadzheneli vha miṅwaha ya vhukati ha 18 – 45, vhane zwa zwino vha dzula kha ḽa Tshwane. Data yo kuvhanganywa nga kha mbudziso dzi sa langiho kufhindulele. Nḓila ya u tandula ‘qualitative’ yo shumiswa u kuvhanganya na u ṱhaṱhuvha zwidodombedzwa nga ha tshenzhemo dza vhadzheneli nga ha khakhathi dza miṱani. Kuitele kwa Hycner a songo ḓoweleaho kwo shumiswa u wana ṱhoho dza ndeme nṋa; dzine dza vha tshenzhemo ya vhadzheneli nga ha khakhathi dza miṱani, zwiitisi zwa ikonomi ya matshilisano; phambano ya mvelele, na dzikhakhathi dza miṱani nga tshifhinga vho ḓihwala. Ṱhoho khulwane yo vhumbwa nga ṱhoho ṱhukhu. Mawanwa a ngudo iyi a fhambana nyana na mbambedzo na tshivhumbeo tsha maṅwalo ane a vha hone ane a ombedzela tshumiso ya zwidzidzivhadzi sa tshiṅwe tsha tshivhangi tshihulwane tsha khakhathi dza miṱani kha vhushaka ha vhafunani. Kha ngudo iyi, dziṅwe khombo dzi fananho na u ḓihwala na zwiitisi zwa ikonomi ya matshilisano zwi vha zwivhangi zwihulwane u fhira tshumiso ya zwidzidzivhadzi na zwiitisi zwa khombo zwa ndeme zwine zwa vhanga khakhathi dza miṱani.<br>Psychology<br>M.A.(Psychology)

Abstracts in English, Afrikaans and Xhosa<br>Non-governmental organisations (NGOs) play an important and growing role within the global economy and towards public good. Given the escalating economic and social significance of NGOs, the practical importance of being able to demonstrate their accountability in a robust and comprehensive manner is increasingly being recognised. Perhaps surprisingly, the ability to demonstrate their non-financial accountability is also becoming increasingly important. However, various institutional logics have shaped the face of NGOs’ work, as well as their reporting and their accountability mechanisms. This study therefore examined annual reports of sampled NGOs within Namibia and analysed various institutional accountability logics that shape accountability and reporting in the sector. Extending the literature on accountability logics of NGOs to include local regulations logics, financial and non-financial logic and integrated reporting logic, the study adopted a qualitative illustrative case study of the HIV and AIDS sector in Namibia. To this end, it used 13 purposively selected NGOs, subjecting their documents to analysis and through the conducting of interviews to build both theory and practice. The data were then analysed using content analysis to theme the findings towards the novel contribution it was intended to make. The findings of the study are analysed and interpreted through the lens of the institutional logics theory. The findings indicated that, currently, NGOs do not disclose decision-useful information suitable for all major groups of stakeholders. It is clear from the study that funder and local context regulation logics are the dominant logics in shaping the accountability mechanisms of NGOs in Namibia. The results have an implication for understanding the reporting systems of NGOs, particularly in developing countries such as Namibia. It is argued that extended accountability logics, such as local accountability, financial and non-financial and integrated reporting, are emerging in the NGO sector.<br>Nie-regeringsorganisasies (NROs) speel 'n belangrike en groeiende rol in die globale ekonomie en in openbare belang. Gegewe die toenemende ekonomiese en sosiale rol van NROs, word hul praktiese belang en aanspreeklikheid meer prominent. Hul vermoë om nie-finansiële aanspreeklikheid te demonstreer, word ook toenemend belangrik. Institusionele logika het die werking, verslagdoening en aanspreeklikheidsmeganismes van NROs gevorm. Hierdie studie het die jaarverslae van NRO's in Namibië ondersoek en die institusionele logika wat aanspreeklikheid en verslagdoening in die sektor vorm, ontleed. 'n Kwalitatiewe illustrerende gevallestudie van die HIV en Vigs-sektor in Namibië bestaande uit 13 geselekteerde NROs is ingesluit om plaaslike regulasie-, finansiële- en nie-finansiële logika met verslagdoeningslogika in NROs te integreer. ‘n Ontleding en interpretasie, deur gebruikmaking van institusionele logika-teorie, het bevind dat NROs tans nie beslissingsinligting bekendmaak wat vir alle hoofgroep belanghebbers geskik is nie. Dit is duidelik uit die studie dat befondsings- en plaaslike konteksregulasie-logika die dominante invloede is wat die aanspreeklikheidsmeganismes van NROs in Namibië gevorm het. Die resultate het 'n invloed op die verstaan van verslagdoeningstelsels van NROs, veral in ontwikkelende lande soos Namibië. Die studie bevind dat uitgebreide aanspreekliksheidslogika, wat plaaslike aanspreeklikheid, finansiële en nie-finansiële asook geïntegreerde verslagdoening insluit, in die NRO-sektor na vore kom.<br>Zwiimiswa zwine zwa sa vhe zwa muvhuso (dzi NGO) dzi shuma mushumo wa ndeme na wa nyaluwo kha ikonomi ya ḽifhasi kha vhuḓi ha tshitshavha. Ho ṋetshedzwa u gonya ha ikonomi na ndeme ya matshilisano ya dzi NGO, ndeme ya nyito ya u kona u sumbedza vhuḓifhinduleli hadzo nga nḓila yo khwaṱhaho yo fhelelaho i khou engedzea na u dzhielwa nṱha. Ṱhaṅwe tshine tsha mangadza, vhukoni ha u sumbedza vhuḓifhinduleli hadzo hu si ha masheleni na hone ho engedza ndeme. Naho zwo ralo, zwiitisi zwo fhambanaho zwa zwiimiswa zwo fhaṱa mbonalo ya mushumo wa dzi NGO, na nḓila dzadzo dzou vhiga na vhuḓifhinduleli hadzo. Ṱhoḓisiso heyi nga zwenezwo yo ṱola mivhigo ya ṅwaha nga ṅwaha ya tsumbo dza dzi NGO kha ḽa Namibia na u saukanya zwiitisi zwo fhambanaho zwa vhuḓifhinduleli ha zwiimiswa zwine zwa fhaṱa vhuḓifhinduleli na kuvhigele kha sekithara. U engedza maṅwalwa nga ha zwiitisi zwa vhuḓifhinduleli ha dzi NGO u katela zwiitisi zwa ndaulo dzapo, zwiitisi zwa masheleni na zwi si zwa masheleni na tshiitisi tsha u vhiga ho ṱanganelaho, ṱhoḓisiso yo shumisa ngudo ya tsumbo ya khwaḽithethivi ya sekhithara ya HIV na AIDS kha ḽa Namibia. U swika zwino, yo shumisa dzi NGO dza 13 dzo nangwaho ho sedzwa vhukoni, u ṱana maṅwalo avho kha u saukanya na kha u ita inthaviwu u fhaṱa vhuvhili hazwo thyeori na nyito. Data yo ḓo saukanya nga murahu hu tshi khou shumiswa u saukanya zwi re ngomu kha u wana thero zwi tshi ḓa kha u bveledza phambano ine ya fanela u bveledzwa. Mawanwa a ngudo a saukanya na u ṱalutshedzwa nga kha kuvhonele kwa vhushaka ha tshiimiswa, maitele a matshilisano na zwine ha tendwa khazwo. Mawanwa o sumbedzisa zwauri, zwazwino, dzi NGO a dzi bviseli khagala mafhungo a tsheo a ndeme o teaho zwigwada zwoṱhe zwihulwane zwa vhadzhiamukovhe. Zwi tou vha khagala u bva kha ngudo uri vhalambedzi na zwiitisi zwa ndaulo ya nyimele yapo ndi zwiitisi zwihulwane kha u fhaṱa kuitele kwa vhuḓifhinduleli kha dzi NGO kha ḽa Namibia. Mvelelo dzo baḓekanywa na u pfesesa sisiṱeme dza kuvhigele kwa dzi NGO kha ḽa Namibia, nga maanḓa kha mashango ane a kha ḓi bvelela a nga ho sa Namibia. Ho rerwa nga ha u pfi zwiitisi nyengedzedzwa zwa vhuḓifhinduleli, zwi ngaho sa vhuḓifhinduleli hapo, u vhiga ho ṱanganelaho hu si ha masheleni na ha masheleni, hu bveledzwa kha sekhithara ya NGO.<br>Financial Accounting<br>D. Phil. (Accounting Science: Financial Accounting)

Abstract in English, Xhosa and Venda<br>Open educational resources (OER) is a new innovation coined to bridge the educational divide by way of providing free quality learning resources. Consequently, this study explored the perception of the faculty members of the Namibian open and distance learning institutions on the use of OER as a pedagogical approach. This study was prompted by the presumption that if ODL institutions adopt open educational resources to replace costly textbooks, an increased number of the Namibian population could access education in the equitable manner. The study focused on faculty members from the three public ODL institutions in Namibia, namely, the Namibian College of Open Learning (NAMCOL), University of Namibia (UNAM)-Centre for Open, Distance and eLearning (CODeL) and Namibian University of Science and Technology (NUST)-Centre of Open and Lifelong Learning (COLL). The following integrated theories were adopted to underpin this study: Transformative Learning Theory, Heutagogy Learning Theory, Cognitive Learning Theory and Social Learning Theory, Constructivism Learning Theory, Connectivism Theory and the Diffusion of Innovations Theory. The theories were compared to the findings to assess their applicability. This is a qualitative case underpinned by an interpretivist paradigm. Data were collected through interviews, non-participant observations and document analysis, and analysed through the inductive approach. The results of this study showed inconsistency between the perception of the faculty members and the use of OER within the ODL institutions in Namibia. Although the faculty members displayed positive attitudes towards the use of OER, very little has been achieved in the use of OER within the institutions for the benefit of the Namibian ODL students. The study identified challenges that impede the adoption of OER at institutional level, such as lack of institutional policies, lack of awareness, technological factors, as well as management support. The study further crafted strategies to address challenges, including the OER design based on the Diffusion of Innovation Model. The study advanced recommendations for consideration by the institutions and the faculty members as well as suggestions for future research. The knowledge contribution made by this PhD is the proposed OER design for adoption by the ODL institutions to facilitate the use of OER by faculty members.<br>Ubuchule bokufunda ekuthiwa yiOpen Educational Resources (OER) licebo elitsha lokunikezela simahla ngemithombo yokufunda esemgangathweni, nelenzelwe ukukhawulelana nobunzima bokushiyashiyana emfundweni. Esi sifundo siphonononge indlela abacinga ngayo abahlohli bamaziko emfundo aseNamibia avulekileyo nafundisa abafundi bekude (iiODL), ngokusetyenziswa kweOER njengendlela yokufundisa. Esi sifundo sisuswe kukucingela ukuba xa amaziko emfundo avulekileyo nafundisa abafundi bekude enokusebenzisa izixhobo zokufunda ezivulekileyo endaweni yokusebenzisa iincwadi ezibiza imali eninzi, linganda inani labantu abanokuxhamla imfundo ngokulinganayo. Esi sifundo sigxininise kubahlohli bamaziko amathathu kawonkewonke, angawemfundo evulekileyo nafundisa abafundi bekude eNamibia, angala - iNamibian College of Open Learning (NAMCOL), iUniversity of Namibia (UNAM) - Centre for Open, Distance and eLearning (CODeL) kunye neNamibian University of Science and Technology (NUST) - Centre of Open and Lifelong Learning (COLL). Kusetyenziswe ezi ngcingane zihlangeneyo zilandelayo njengezisekelo zokukhokela esi sifundo: Ingcingane Yokufunda Okuhambelana Nenguqu (Transformative Learning Theory), Ingcingane Yokufunda Ngokuziqhuba Komfundi (Heutagogy Learning Theory), Ingcingane Yokufunda Ngokuqiqa Neyemfundo Esekelwe Kwezentlalo (Cognitive Learning Theory and Social Learning Theory), Ingcingane Yokufunda Ngokuzakhela Ukuqonda (Constructivism Learning Theory), Ingcingane Yokufunda Ngoncedo Lobuchwepheshe (Connectivism Theory) kwakunye nengcingane Yokufunda Ngokunwenwa Kobuchule (Diffusion of Innovations Theory). Ezi ngcingane ziye zathelekiswa nokufunyanisisweyo ngenjongo yokukhangela ukuba zingasebenziseka kusini na. Kusetyenziswe indlela yophando ngokuzathuza nokutolika izimvo ezahlukeneyo. Iinkcukacha zolwazi okanye idatha yaqokelelwa ngokuqhuba udliwano ndlebe nabathatha inxaxheba, ukuqwalasela abangathathi nxaxheba nokuphengulula imibhalo ukuze kudalwe ingcingane entsha. Iziphumo zesi sifundo zivelise ukungahambelani phakathi kwengcinga yabahlohli nokusetyenziswa kweOER kumaziko emfundo avulekileyo nafundisa abafundi bekude eNamibia. Nangona abahlohli bebonakalisa uthakazelelo ngokusebenzisa iOER, kuncinci kakhulu okwenziweyo malunga nokusebenzisa iOER kumaziko emfundo ekuncedeni abafundi baseNamibia kumaziko avulekileyo nafundisa abafundi bekude. Esi sifundo sichonge imingeni ethibaza ukusetyenziswa kweOER kumaziko emfundo, mingeni leyo ifana nokungabikho kwemigaqo nkqubo, ukungabikho lwazi, imiba yobuchwepheshe kwakunye nentswela nkxaso yabalawuli. Kuqwetywe amacebo obuchule okulwa nemingeni, macebo lawo aquka ukuqulunqwa kweOER esekelwe kwingcingane Yokunwenwa Kobuchule. Kunikwe iingcebiso nezimvo ezinokuqwalaselwa ngamaziko emfundo nabahlohli ngophando olusenokulandela olu. Igalelo lolu phando luyilo olucetywayo lweOER olunokwamkelwa ngamaziko emfundo avulekileyo nafundisa abafundi bekude ukuze kukhuthazwe ukusetyenziswa kweOER ngabahlohli.<br>Zwiko zwa nnyi na nnyi zwa pfunzo (OER) ndi vhubveledzi vhuswa ha u ḓisa khethekanyo ya pfunzo nga u ṋetshedza wo vhofholowa zwiko zwa u guda zwa ndeme. Ngudo heyi yo wanulusa mbonalo ya miraḓo ine ya funza yunivesithi kana magudedzini a Namibia ya zwiimiswa zwa pfunzo yo vulelwaho nnyi na nnyi ya u guda u kule (ODL) nga ha u shumisa OER sa nḓila ya pfunzo. Ngudo heyi yo ṱuṱuwedzwa nga u humbulela ha uri arali zwiimiswa zwa ODL zwo ṱanganedza OER u thivha bugu dza u gudisa dzine dza ḓura, tshivhalo tshi re nṱha tsha vhathu vha Namibia vha nga swikelela pfunzo nga nḓila i linganaho. Ngudo yo sedza kha u bva kha zwiimiswa zwa nnyi na nnyi zwa ODL zwa Namibia, zwine madzina azwo avha Gudedzi ḽa Namibia ḽa u Guda ha Nnyi na nnyi (NAMCOL), Yunivesithi ya Namibia (UNAM) – Senthara ya Nnyi na nnyi, u Guda u kule na nga Lubuvhisia (CODeL) na Yunivesithi ya Saintsi na Thekhinoḽodzhi ya Namibia (NUST) Senthara ya nnyi na nnyi ya u Guda ha Tshoṱhe (COLL). Thyeori dzo ṱanganelaho dzi tevhelaho dzo shumiswa u tikedza ngudo iyi: thyeori ya u guda ine vhagudiswa vha ṱalutshedza na u tshenzhela zwipfi zwavho, thyeori ya u ta u guda ha iwe muṋe, thyeori ya u guda ya kuhumbulele na thyeori ya u guda ya matshilisano, thyeori ine ya dzhiela nṱha nḓivho na kupfesesele kwa vhagudiswa kha tshenzhemo yavho phanḓa ha musi vha sa athu u ya tshikoloni, thyeori ya u pfesesa u guda nga didzhithala na thyeori ine ya ṱalutshedza phimo ya mihumbulo miswa na kuphaḓalele kwa thekhinoḽodzhi. Thyeori dzo vhambedzwa na mawanwa u gaganya u tea hadzo. Heyi ndi ngudo ya khwaḽithethivi yo khwaṱhisedzwaho nga tshiedziso tsha saintsi ya matshilisano. Data yo kuvhanganyiwa nga kha inthaviwu, u sedza hu si na u dzhenelela na u saukanya maṅwalo, na u saukanya nga kuitele kwa u humbula. Mvelelo dza ngudo heyi dzo sumbedza u sa vha na thevhekano ya zwithu vhukati ha kuvhonele kwa miraḓo ine ya funza yunivesithi kana magudedzini na u shumiswa ha OER kha zwiimiswa zwa ODL ngei Namibia. Naho miraḓo ine ya funza yunivesithi kana magudedzini yo sumbedza vhuvha ha vhuḓi kha u shumiswa ha OER, ho swikelelwa zwiṱuku kha u shumiswa ha OER kha zwiimiswa hu tshi itelwa u vhuelwa ha matshudeni a ODL a Namibia. Ngudo yo topola khaedu dze dza thithisa u ṱanganedzwa ha OER kha ḽeveḽe ya tshiimiswa, u fana na ṱhahelelo ya mbekanyamaitele dza tshiimiswa, ṱhahelelo ya tsivhudzo, zwiṱuṱuwedzi zwa thekhinoḽodzhi, na thikhedzo ya ndangulo. Zwiṱirathedzhi zwo bveledzwa u amba nga ha khaedu, hu tshi katelwa na nyolo ya OER zwo ḓi sendeka nga muanḓadzo wa nḓisedzo ya tshiedziso tsha vhubveledzi. Themendelo dza u dzhiela nṱha nga zwiimiswa na nga miraḓo ine ya funza yunivesithi kana magudedzini na khumbudzo kha ṱhoḓisiso dza tshifhingani tshiḓaho zwo itwa. U shela mulenzhe ha nḓivho ho itwaho nga ngudo iyi ndi u kumedza nyolo ya OER uri i ṱanganedzwe nga zwiimiswa zwa ODL u thusa u shumiswa ha OER nga miraḓo ine ya funza yunivesithi kana magudedzini.<br>Curriculum and Instructional Studies<br>D. Ed. (Curriculum and Instructional studies)

Summaries in English, Tsonga and Venda<br>Dyondzo yi lavisisa vutlhari lebyi nga kona eka marungula ya tiprosi ta Xitsonga byo kambisisa swikili swa vulawuri na switirateji swa mbulavurisano leswi tirhisiwaka hi varhangeri va sweswi eka tisosayiti. Mahungu hinkwawo ya mbulavurisano wa swiharhi na vanhu ya nyikiwile lama kongomisaka eka tinxaka ta vurhangeri na swikili. Marungula ya tiprosi ta Xitsonga lama hlawuriweke na ku dokhumentiwa na marungula hi varhangeri va sweswi ya hlengeletiwile naswona ya xopaxopiwile. Dyondzo yi leteriwile hi Nxopanxopo wa Mbulavulo wa Nkoka, Mbulavurisano wa Vanhu, na maendlelo ya vutitivisi bya Vanhu. Datara yi lulamisiwile hi mitlawa ku ya hi mikhetekanyo leyi hlawuriweke ya switirateji swa mbulavurisano wa nomu na wo ka wu nga ri wa nomu. Mavulavulelo ya vanhu lava nga eka swiyimo swa vurhangeri eka marungula ya tiprosi na ya vanhu va sweswi ya hlamuseriwile na ku va ya xopaxopiwile hi ku ya hi maendlelo lama hlawuriweke. Leswi nga kumiwa swi humeserile erivaleni leswaku hakunene, varhangeri va sweswi va kayivela swikili swa vulawuri na switirateji swa mbulavurisano. Milawu ya vurhangeri leyi kambisisiweke leyi languteriweke ku suka eka varhangeri votala va vanhu yi kumiwile yi nga ri kona. Swiyimo swa malawulelo na mafumelo yo biha hi ndlela ya ntirhiso wo ka wu nga ri kahle kumbe nkucetelo swi kombisiwile ku suka eka ku tirhisa switirateji swa mbulavurisano wa nomu na wo ka wu nga ri wa nomu hi ndlela yo ka yi nga ri kahle. Makolo, vukari na ku tshembhela eka swa vukhongeri kumbe swikwembu swa le hansi a ku ri swona a swi vanga malawulelo na mafumelo yo biha. Vatirhivotala va xiyimo xa le hansi va hlanganile na ku xanisiwa emimoyeni, ku xanisiwa hi ku vulavula na ku xanisiwa emirini, ku xanisiwa hi swa masangu na ku susiwa eka swiyimo swa vona ehansi ka vulawuri bya varhangeri va vona eka sosayiti. Varhangeri va sweswi va nga dyondza swotala hi swikili swa vulawuri na switirateji swa mbulavurisano ku suka eka marungula ya tiprosi ta tindzimi ta Afrika, ngopfu-ngopfu marungula ya tiprosi ta Xitsonga. Dyondzo yi humesela erivaleni leswaku ntsheketo wu fuwile hi vutlhari bya swikwembu swa le hansi, lebyi nga pfunaka eka swiphiqo swa vurhangeri bya sweswi. Dyondzo yi nga va na nkoka eka varhangeri na vatirhikulorhi va vona va xiyimo xa le hansi. Swiringanyeto na swibumabumelo swi nyikiwile eka varhangeri va sweswi ku va pfuna ku teka xiboho xo hundzuluxa switirateji swa vona swa mbulavurisano na ku cinca mavulavulelo ya vona. Varhangeri va sweswi va fanele va kopela ku suka eka vutlhari lebyi nga kona eka marungula ya tiprosi ku kambisisa ku kayivela ka swikili swa vona swa vulawuri na switirateji swa mbulavurisano ku antswisa mbulavurisano exikarhi ka vona na vatirhikulorhi va vona lava nga eka xiyimo xa le hansi.<br>Ngudo i todisisa vhutali vhu re hone kha nganetshelo dza phurosa ya sialala ya Xitsonga malugana na khaedu ya zwikili zwa ndangulo na ndila dza vhudavhidzani zwi shumiswaho nga vharangaphanda vha musalauno zwitshavhani. Mafhungo a u rangela malugana na vhudavhidzani ha phukha na ha vhathu o netshedzwa ho sedzwa maitele na zwikili zwa vhurangaphanda. Nganetshelo dzo vhulungwaho na u nanguludzwa dza phurosa ya sialala ya Xitsonga na nganetshelo malugana na vharangaphanda vha musalauno dzo kuvhanganywa dza senguluswa. Ngudo iyi yo disendeka kha ndila dza Tsenguluso ya Vhudavhidzani ha Tsasaladzo, Ngudo ya luambo ho sedzwa zwa u Tshilisana kha Vhudavhidzani na Nzudzanyele ya Vhushaka ha vhathu. Data yo vhekanywa u ya nga zwigwada zwa ndila dza vhudavhidzani dza u amba na dzi si dza u amba. Maitele a u davhidzana a vhaanewa kha vhuimo ha vhurangaphanda kha nganetshelo dza phurosa dza sialala na kha zwitshavha zwa musalauno o talutshedzwa a senguluswa ho d isendekwa nga ndila dzo nangwaho. Mawanwa o dzumbulula uri nangoho, vharangaphanda vha musalauno vha shaya zwikili zwa ndangulo na ndila dza vhudavhidzani. Mirando ya vhurangaphanda yo tolwaho ine ya lavhelelwa kha vharangaphanda vhanzhi vha zwitshavha a vha nayo. Zwiwo zwa ndangulo na u laula zwa u shumisa maanda kha tshivhumbeo tsha u shumisa kana u tutuwedza hu sa vhuedzi zwo vhonala kha tshumiso i si yone ya ndila dza vhudavhidzani dza u amba na dzi si dza u amba. Tseda, tsinyuwo na lutendo lwa vhurereli vhu si hone kana vha kale zwo vha zwiko zwa ndangulommbi na u toda u laula. Vhunzhi ha vhalanda vho vhaisala muyani, kha u amba na u tambudzwa muvhilini, vho tambudzwa kha zwa vhudzekani na u sudzuluswa nga vharangaphanda vhavho tshitshavhani. Vharangaphanda vha musalauno vha nga guda zwinzhi nga ha zwikili zwa ndangulo na ndila dza vhudavhidzani kha nganetshelo dza phurosa ya sialala ya nyambo dza vharema, zwihulu kha nganetshelo dza phurosa ya sialala ya Xitsonga. Ngudo yo bvukulula uri zwa sialala zwo pfuma nga vhutali ha vha kale, vhune vhu nga thusa malugana na thaidzo dza vhurangaphanda ha musalauno. Ngudo iyi i nga vha ya ndeme kha vharangaphanda na vhalanda vhavho. Madzinginywa na themendelo zwo netshedzwa kha vharangaphanda vha musalauno u vha thusa uri vha kone u tshea malugana na u dzudzanya nga huswa ndila dzavho dza vhudavhidzani, nahone vha kone u shandukisa kuitele kwavho kwa u davhidzana. Vharangaphanda vha muisalauno vha fanela u guda kha vhutali vhu re kha nganetshelo dza phurosa ya sialala vha lulamise tshiimo tsha u shaya havho zwikili zwa ndangulo na nd ila dza vhudavhidzani malugana na u khwinisa vhudavhidzani vhukati havho na vhalanda vhavho.<br>The study investigates the wisdom embedded in Xitsonga oral prose narratives to address management skills and communication strategies used by current leaders in societies. Background information on animal and human communication is provided with a focus on leadership styles and skills. Selected documented Xitsonga oral prose narratives and narratives about current leaders were collected and analysed. The study is guided by the Critical Discourse Analysis, Interactional Sociolinguistics and Social Constructionist approaches. Data was classified per the selected categories of the verbal and nonverbal communication strategies. Communicative behaviours of characters in leadership positions in the oral prose narratives and those of the current societies were interpreted and analysed based on the selected approaches. Findings revealed that indeed, current leaders lack management skills and communication strategies. Examined leadership principles expected from many societal leaders were found to be non-existent. Cases of power mismanagement and dominance in the form of negative manipulation or influence were identified from their misuse of verbal and nonverbal communication strategies. Greed, anger and defective religious or ancestral beliefs were sources of such power mismanagement and dominance. Most subordinates suffered emotional, verbal and physical abuse, sexual harassment and displacement at the hands of their leaders in the society. Current leaders can learn much about management skills and communication strategies from the African languages oral prose narratives, particularly Xitsonga oral prose narratives. The study reveals that folklore is rich with ancestral wisdom, which can assist in current leadership problems. The study can be valuable to both leaders and their subordinates. Suggestions and recommendations are offered to the current leaders to help them decide on adjusting their communication strategies and ultimately changing their communicative behaviour. Current leaders should take a leaf from the wisdom embedded in oral prose narratives to address their lack of management skills and communication strategies to improve communication between them and their subordinates.<br>African Languages<br>D. Litt. et Phil. (African Languages)

The existence of security breaches in most spheres of modern society has caused loss of property and life. Some of these losses are so big that they eventually cripple organisations they affect. There is a need for private security within the South African context. Private security is executed through various security strategies. In most cases, companies operate with both contract and in-house security personnel on site. Regardless of the strategy adopted, companies continue to experience a variety of security risks. Therefore, swift transformation is needed in the security industry. To achieve this, appropriate security strategies will be necessary to overcome security risks. This study was directed by its aim and objectives. The aim was to evaluate contract and in-house security strategies in order to recommend the appropriate strategy to be used in security programmes. This aim was achieved through the sum of its outlined objectives. The first research objective was to establish the advantages and disadvantages of contract and in-house security. The second objective was to examine the effectiveness of contract and in-house security strategies, and the third to recommend appropriate security strategies to be used in security programmes. This study evaluated contract and in-house security in a registered security company located in Johannesburg, South Africa. A qualitative inquiry was implemented, and a case study approach was used to conduct the research study. The research study combines both literature and empirical research to reach its findings and make its recommendations. While there are 500 employees in the company, the sample was made up of 38 participants. A non-probability sampling method was adopted, and a purposive sampling method was used to select the participants. Furthermore, a face-to-face semi-structured interview schedule that included probing questions was used to collect data. The participants were targeted based on their knowledge and experience in issues surrounding management, policy, and security strategies. The sample consisted of 10 employees in the management category, 13 human resources employees and 15 security employees. The findings of this study were wide, but specific to the context in which it was researched. The advantages and disadvantages of contract and in-house security were comprehensively explored and narrated. This was done through a review of the literature and the raw data obtained from the research participants. The study determined the effectiveness of the two security strategies within the milieu of the case study under study. Furthermore, the study determined that there is no conclusive answer with regards to the most appropriate security strategy to be used. This chosen strategy is dependent on the specific security requirements. Once these requirements have been outlined, the specific strategy can be chosen, namely: contract security, in-house security or a hybrid approach. Recommendations are surplus to the findings of the study. The findings of a research study often go beyond the aim and objectives it set out to achieve. This study produced findings wider than the context of its predetermined aim and objectives and that are relevant to role players within the security industry.<br>Ukuba khona kwezenzo zokuphula amahlelo wezokuphepha emikhakheni eminengi yomphakathi wesimodeni sekubangele ukulahleka kwepahla nepilo. Ezinye zezehlakalo zalokhu kulahleka kwepahla ngendlela kukukhulu ngakho kuze kubulala neenhlangano ezithintekako. Kunesidingo sehlelo lezokuphepha langasese ngaphakathi kobujamo beSewula Afrika. Ihlelo lezokuphepha langasese/langeqadi Ihlelo lezokuphepha langeqadi lisetjenziswa ngamano ahlukeneko. Esikhathini esinengi, iinkampani zisebenza ngabasebenzi besivumelwano sesikhatjhana (contract) nabasebenzi bezokuphepha abahlaliswe esikhungweni esisodwa. Ngaphandle kokuqala amano amukelweko, iinkampani ziragela phambili nokuhlangabezana neengozi zokuphepha ezahlukahlukeneko. Yeke-ke, ihlelo elirhabileko lamatjhuguluko liyadingeka ebubulweni lezokuphepha. Ukuphumelela kilokhu, kuzokufuneka amano wezokuphepha afaneleko ukuze kuqedwe iingozi kezokuphepha. Leli rhubhululo belirholwa phambili mnqopho neenhloso zalo. Umnqopho kwakukuhlola ikontraga kanye namano wezokuphepha okwenziwa esikhungwini esisodwa ukuze kunconywe amano afaneleko okufanele asetjenziswemkumaphrogremu wezokuphepha. Lo mnqopho wafikelelwa ngeenhloso zoke zeminqopho zawo eyendlaliweko. Irhubhululo lokuthoma kwakukuhloma amathuba amahle kanye namathuba amambi wehlelo lezokuphepha eliyikontraga nelingaphakathi kwesikhungo. Umnqopho wesibili kwakukuhlolisisa ukusebenza kuhle kwamano wekontraga namano wezokuphepha ezisesikhungwini, kanti umnqopho wesithathu kuncoma amano afaneleko wezokuphepha ukobana asetjenziswe kumaphrogremu wezokuphepha. Leli rhubhululo lihlole ihlelo lezokuphepha lesivumelwano/sekontraga nelesikhungo kukhamphani yezokuphepha etlolisiweko enzinze eJohannesburg, eSewula Afrika. Iphenyisiso elidzimelele kukhwalithi lisetjenzisiwe ukwenza isifundo serhubhululo. Isifundo serhubhululo sihlanganisa yomibili imitlolo yobukghwari kanye nerhubhululo eliphathekako ukufikelela kulwazi belenze iincomo zalo. Njengombana kunabasebenzi abama-500 kukhamphani, isampuli yenziwa ngabadlalindima abama-38. Indlela yezampula i-non-probability sampling yalandelwa, kanti kusetjenziswe indlela yesampuli enehloso i-purposive sampling isetjenziselwe ukukhetha abadlalindima. Ngaphezu kwalokho, itjhejuli yehlolombono equntwe phakathi yokuqalana ubuso nobuso efaka imibuzo ephenyako isetjenziswe ukubuthelela idatha. Abadlalindima bebakhethwa ngokuqala ilwazi labo kanye nelwazi elimalungana neendaba zokuphatha, umthethomgomo kanye namano wezokuphepha. Isampuli beyinabasebenzi abali-10 esigabeni sezokuphatha, 13 yabasebenzi bomnyango wezokuqatjhwa kwabasebenzi kanye nabasebenzi abali-15 bezokuphepha. Ilwazi elitholakeleko laleli rhubhululo belinabile, kodwana linqophe ikakhulukazi ebujameni lapho irhubhululo lenziwa khona. Ubuhle nobumbi bamahlelo wezokuphepha wekontraga newesikhungwini ahlolisiswe begodu acocwa ngendlela enabileko. Lokhu kwenziwe ngokubuyekezwa komtlolo wobukghwari kanye nedatha ehlaza etholakele kubadlalindima berhubhululo. Irhubhululo liveze ukusebenza kuhle kwamano amabili wezokuphepha ngaphakathi kobujamo (milieu) besibonelorhubhululo (case study) ngaphasi kwesifundo serhubhululo. Ngaphezu kwalokho, irhubhululo liveze ukuthi akunapendulo yinye esiphetho malungana namano afaneleko wezokuphepha okufanele asetjenziswe. La mano akhethiweko adzimelele phezu kweemfuneko ezithileko zokuphepha. Ngemva kobana iimfuneko lezi sezendlaliwe, amano athileko angakhethwa, wona ngilawa: ihlelo lezokuphepha lekontraga, ihlelo lezokuphepha langendleni nanyana indlela ehlanganisiweko.<br>U vha hone ha matavhi a tsireledzo kha masia manzhi a tshitshavha tsha zwino ho vhanga ndozwo kha ndaka na matshilo. Dzinwe dza ndozwo idzi ndi khulwanesa dzine dza fhedzisela dzi tshi khou hotefhadza zwiimiswa zwine zwa khou zwi thithisa. Hu na thodea ya tsireledzo ya phuraivethe kha nyimele ya Afrika Tshipembe. Tsireledzo ya phuraivethe dzi shumiswa kha zwitirathedzhi zwa tsireledzo zwo fhambanaho. Kha nyimele nnzhi, khamphani dzi shuma na vhuvhili ha vhashumi vha khonthiraka na vha tshiimiswa kha vhupo. Zwi si na ndavha na tshitirathedzhi tshine tsha khou shumiswa, khamphani dzi bvela phanda na u tshenzhela khohakhombo dza tsireledzo dzo fhambanaho. Nga zwenezwo, hu khou todea tshanduko nga u tavhanya kha ndowetshumo ya tsireledzo. U swikelela izwi, zwitirathedzhi zwo teaho zwa tsireledzo zwi do vha zwa ndeme u kunda khohakhombo dza tsireledzo. Tsedzuluso iyi i do sedza kha ndivho na zwipikwa zwayo. Ndivho ho vha u ela zwitirathedzhi zwa tsireledzo ya khonthiraka na ya tshiimiswa u itela u themendela zwitirathedzhi zwo teaho u shumiswa kha mbekanyamushumo dza tsireledzo. Ndivho yo swikelelwa nga kha tshivhalo tsha zwipikwa zwo bviselwaho khagala. Tshipikwa tsha u thoma tsha thodisiso ho vha u bveledza vhudi na vhuvhi ha tsireledzo ya khonthiraka na ya tshiimiswa. Tshipikwa tsha vhuvhili ho vha u tola u shuma ha zwitirathedzhi zwa tsireledzo ya khontiraka na ya tshiimiswa, na tsha vhuraru u themendela zwitirathedzhi zwo teaho zwa tsireledzo zwine zwa do shumiswa kha mbekanyamushumo dza tsireledzo. Tsedzuluso yo tola tsireledzo ya khontiraka na ya tshiimiswa kha khamphani ya tsireledzo yo nwaliswaho ine ya wanala Johannesburg, Afrika Tshipembe. Ho shumiswa maitele a khwaḽithathivi, na maitele a thodisiso o shumiswa u ita ngudo dza thodisiso. Ngudo ya thodisiso yo tanganyisa manwalwa na zwithu zwi re khagala u swikelela mawanwa ayo na u ita themendelo dzayo. Musi hu na vhashumi vha 500 kha khamphani, tsumbonanguludzwa dzo bveledzwa nga vhadzheneleli vha 38. Ho shumiswa kuitele kwa tsumbonanguludzwa dza vhadzheneleli vhane vha si fhiwe zwikhala zwine zwa edana, na u shumisa kuitele kwa tsumbonanguludzwa ho sedzwa vhukoni kha vhadzheneleli. U isa phanda, kha u kuvhanganya data ho shumiswa inthaviwu ya u tou livhana zwifhatuwo ya mbudziso dzo tou u dzudzanywaho ine ya katela na u vhudzisa mbudziso. Vhadzheneleli vho tiwa ho sedzwa ndivho na tshenzhemo zwavho, kha mafhungo ane a kwama ndangulo, mbekanyamaitele, na zwitirathedzhi zwa tsireledzo. Tsumbonanguludzwa dzo vhumbwa nga vhashumi vha 10 kha khethekanyo ya ndangulo, 13 u bva kha vhashumi vha zwiko zwa vhashumi na vhashumi vha tsireledzo vha 15. Mawanwa a ngudo heyi o tandavhuwa, fhedzi o dodombedza nyimele ye ha itwa thodisiso khayo. Vhudi na vhuvhi ha tsireledzo ya khonthiraka na ya tshiimiswa zwo wanulusa na u talutshedzwa nga vhudalo. Hezwi zwo itwa nga kha u sedzwa hafhu ha manwalwa na data i songo vanganyiwaho ye ya waniwa u bva kha vhadzheneleli vha vhatodisisi. Thodisiso yo ta u shuma ha zwitirathedzhi zwa tsireledzo zwivhili fhethu ha ngudo nga fhasi ha ngudo. U ya phanda, ngudo yo ta uri a hu na phindulo yo khwathisedzwaho zwi tshi da kha tsireledzo yo teaho nga maanda ine ya fanela u shumiswa. Tshitirathedzhi tsho nangiwaho tsho ditika nga thodea dza tsireledzo dzo tiwaho. Musi thodea idzi dzo no bviselwa khagala, tshitirathedzhi tsho tiwaho tshi nga nangiwa, tshine tsha vha: tsireledzo ya khonthiraka, tsireledzo ya tshiimiswa, kana maitele o tanganelaho. Themendelo ndi zwo salaho kha mawanwa a ngudo. Mawanwa a thodisiso dza ngudo tshifhinga tshothe a fhira ndivho na zwipikwa zwo vhewaho u zwi swikelelwa. Ngudo heyi yo bveledza mawanwa o tandavhuwaho u fhira nyimele ya ndivho na zwipikwa zwo tiwaho u thoma o teaho kha vhashelamulenzhe kha ndowetshumo ya tsireledzo.<br>Security Risk Management<br>M. Tech. (Security Management)

Constructivism is a relatively recent theory of learning which focuses on using learner-centred strategies in learning. Reform efforts in education in Zimbabwe have been aimed at incorporating constructivist-inspired strategies in the classroom, with mixed results. Some teachers continue to prefer traditional approaches to learning in their classrooms, despite these being teacher-centred and generally looked down upon. The study examined the perceptions of primary school student teachers regarding the practical application of constructivism in the classroom. A qualitative research design was adopted, and the study was grounded in a constructivist and interpretivist paradigm aimed at understanding perceptions emanating from the lived experiences of the student teachers. In all, eight student teachers were sampled for the study by means of purposive, convenience and stratified random sampling. Data was collected through a literature review, lesson observations and semi-structured individual interviews. The rigour of the study was maintained by ensuring trustworthiness and the credibility of the findings. Ethical issues were adhered to. Data was analysed using Tesch’s method of data analysis, through which the researcher identified categories and themes, and reported on in narrative format. The study findings indicate that student teachers have a positive perception of the practical application of constructivism in learning. Participants expressed the view that the practical application of constructivism leads to deeper learning and greater understanding by learners. Participants nevertheless stated that in their efforts to implement constructivism in learning and teaching during their practicums they experienced a lack of support from mentor teachers and shortages of resources. Considering these findings, the researcher made several recommendations to various stakeholders with the aim of helping student teachers to be more effective constructivist teachers. The recommendations include the need to carry out more research on the constructivist learning theory and its practical application in the classroom as well as encouraging teachers to apply constructivist learner-centred strategies in their classrooms. The researcher also made recommendations for further research.<br>Psychology of Education