Добірка наукової літератури з теми "Go se kwešiše gabotse"

This paper proposes a reading of the Book of the Twelve (used interchangeably with �Twelve� and �Book� for convenience) that concentrates on the sound that is included in the description of the world of the text. Three onomatopoeic devices are singled out. First, the mourning cry h�y is considered. This interjection is used differently in several of the writings: in Amos (5:18; 6:1) the prophet cries out in compassion with the addressees. By contrast, in Nahum 3:1 and Habakkuk 2:6�19, h�y is uttered in a mood of mockery. In Zechariah 2:10 a third, joyful h�y is used. It appears that the different usages cohere nicely with the overall structure of the Book of the Twelve. Secondly, the interjection has likewise shows different usages. In Amos 6:10 and 8:3, it simulates the last breath of Israelites dying when the land is devastated. By contrast, in Habakkuk 2:20, Zephaniah 1:7 and Zechariah 2:17, the addressees are directed to be silent before YHWH. This command should be perceived as an act of reverence. Again, the sequence of the occurrences coheres with the overall structure of the Book of the Twelve. Of special relevance is that the last three instances build a frame around the Babylonian exile, which lies between Zephaniah and Haggai. The third example is the phrase ham�n�m, ham�n�m in Joel 4:14. The author employs an irregular double plural to construe this place as the loudest spot (�apocalyptic noise�) within the Twelve.Setu sa go tiba le modumo wa aphokhaliptiki: Ditemogo ka medumo ya Puku ya ba LesomepediPampiri ye e �i�inya go balwa ga Puku ya ba Lesomepedi (yeo e ka nogo bit�wa �Lesomepedi� goba �Puku� go bebofat�a ditaba) ka go gatelela modumo wo o lego ka gare ga tlhaloso ya lefase la go tswala dingwalo t�e. Ditsela t�e tharo t�a onomathopoiki di bewa pepeneng. La mathomo, go �et�wa sello sa mahloko sa h?y. Lelahlelwa le le �omi�wa ka go fapana mo dingwalong t�e mmalwa: go Amosi (5:18; 6:1) moprofeta o lla ka kwelabohloko go bangwalelwa ba gagwe. Go fapana le seo, mo go Nahume 3:1 le Habakuku 2: 6-19, h?y e t�welet�wa ka moya wa dikwero. Mo go Sakaria 2:10, go diri�wa h?y ya boraro e le ya lethabo. Go bonala nke dit�homi�o t�e tharo t�e t�a go fapana di nyalelana gobotse le sebopego sa Puku ya ba Lesomepedi. Sa bobedi, lelahlelwa has le lona le laet�a dit�homi�o t�a go fapana. Mo go Amosi 6:10 le 8:3, le tso�olo�a mohemo wa mafelelo wa Baisraele ge ba ehwa ka go bona go senywa ga naga. Go fapana le seo, ka go Habakuku 2:20, Tsefaya 1:7 le Sakaria 2:7, bangwalelwa ba laelwa go homola pele ga YHWH. Taelo ye e swanet�e go kwe�i�wa e le tiro ya go laet�a tlhompho. Gapegape, tatelano ya ditiragalo e nyalana gabotse le sebopego sa Puku ya ba Lesomepedi. Se maleba le go fete�i�a ke gore mabaka a mararo a mafelelo a aga freime go tiragalo ya bothop�a bja Babilonia, bjoo bo welago magareng ga Tsefanya le Hagai. Mohlala wa boraro ke sekafoko ham�nim mo go Joele 4:14. Mongwadi o diri�a sebopego sa go se tlwaelege sa bobedi mo bont�ing go laet�a lefelo le e le la modumo wa go feta yohle (�modumo wa apholiphtiki�) mo go Lesomepedi.

The study aimed to explore teachers’ mathematical knowledge in respect of teaching the concept of fractions to Grade 6 learners. To that end a qualitative study was done, using a case study design. Data were collected through the observation of, and interviews with, three teachers at three schools in the Capricorn South district. Rooted in the theory of constructivism, the study was supplemented by the conceptual framework of mathematical knowledge for teaching (MKT) (Ball et al., 2008) and Shulman’s (1986) notion of pedagogical knowledge for teaching (PCK). The key finding of this investigation revealed that, of the three teachers, two did not develop the concept of fractions for their learners, but merely followed the traditional method of teaching the concept by encouraging their learners to memorise rules without understanding. Only one teacher emphasised an understanding of mathematical concepts. The main observation which the researcher made, was that teachers require a great deal of knowledge and expertise, in carrying out the work of teaching subject matter related to fractions.
Mathematics Education

Abstracts in English and Southern Sotho
Affordable and accessible preventive health programmes within the South African Police Service (SAPS) could be the best measures for managing epidemic diseases in the organisation. Employee health and wellness (EHW) programmes, including those dealing with the human immunodeficiency virus (HIV) and acquired immune deficiency syndrome (AIDS), are often the subjects of debate among scholars and human resource management practitioners within the context of developing effective and efficient interventions in the workplace to enhance the health management of employees. This study explores the nature and extent of the employee wellness programmes that focus on HIV/AIDS in the SAPS. In particular, the research examines how EHW practitioners in the SAPS experience the programmes and what support they receive regarding HIV/AIDS in the workplace. Data were collected from six EHW practitioners using semi-structured interviews. The study finds that HIV/AIDS programmes are categorised into different interventions, each with advantages and purpose. The findings will help determine if the HIV/AIDS programmes effectively cater to the health needs of employees within the SAPS. The findings from this study are limited to six EHW practitioners’ experiences in relation to how they perceive the employee wellness programmes in the SAPS, more specifically, the HIV/AIDS programmes.
Go hwetšagala ga mananeo a maphelo a thibelo ao a bolokegilego, ao a sa turego le a go fihlelelega ka gare ga Tirelo ya Maphodisa ya Afrika Borwa (SAPS) e ka ba legato le lekaone la thibelo la go laola malwetši a leuba ka gare ga tirelo ye. Mananeo a bophelo bjo bokaone bja bašomi, go akaretšwa ao a šomago ka twatši ya go palediša mašole a mmele go šoma (HIV) le bolwetši bja go šitwa ga mašole a mmele (AIDS), gantši ke seo se dirago gore dirutegi di ngangišane le bašomi ba lefapha la bašomi mabapi le go tšweletša ditsenogare tšeo di šomago gabotse le tša go hloka mathata ka mošomong ka nepo ya go maatlafatša taolo ya maphelo a bašomi. Maikemišetšomagolo a dinyakišišo e bile go utolla sebopego le bogolo bja mananeo a maphelo a makaone a bašomi ka go SAPS ao a lebeletšego kudu HIV/AIDS. Dinyakišišo di dirilwe go tseba ka fao bašomi ba maphelo a bašomi le go phela gabotse (EHW) ga bona ka SAPS ba itemogetšego mananeo ao le gore ke thekgo efe ye ba e hwetšago mabapi le HIV/AIDS ka mošomong. Dipotšišo tša dipoledišano tšeo di nyakago gore baarabi ba fe mabaka di dirilwe ka nepo ya go kgoboketša tshedimošo go tšwa go bašomi ba tshela (6) ba EHW ba ka SAPS bao ba kgathilego tema ka dinyakišišong. Dikutollo di laetša gore mananeo a HIV/AIDS a hlophilwe ka mehuta ye e fapafapanego ya ditsenogare, gomme le lengwe le le lengwe le na le menyetla le maikemišetšo a lona. Dikutollo tše di tla ba mohola go tseba ge eba mananeo a HIV/AIDS a šoma gabotse go hlokomela dinyakwa tša maphelo tša bašomi ka gare ga SAPS. Dikutollo go tšwa ka mo dinyakišišong tše di tšwa fela go maitemogelo a bašomi ba tshela ba EHW mabapi le ka fao ba bonago mananeo a mabapi le go phela gabotse ga bašomi ka SAPS, kudukudu, mananeo a HIV/AIDS.
Business Management
M. Com. (Business Management)

Abstracts in English, Afrikaans and Northern Sotho
Many individuals spend their working lives attempting to accrue financial resources to sustain them beyond their retirement. The challenge in professional sport is that a professional athlete’s career is often relatively short with various risks that could end it prematurely. In addition, there are various reasons why professional athletes find it challenging to transition to a vocational career after their sporting careers end. This highlights the importance for professional athletes to attain a high level of financial literacy from a young age. Actor-network theory (ANT) provided a suitable theoretical frame for this study by considering the information that could flow in a network around a professional athlete in pursuit of sound financial decisions. This study first developed a framework for the financial literacy skills required by professional athletes in pursuit of sustainable financial well-being. For this purpose, semi-structured face-to-face interviews were conducted with 27 interviewees. ANT was applied to guide the selection of interviewees from a network of influencers that could guide a professional athlete’s financial decisions. The results of these interviews and the open-ended responses provided the basis for the contributed framework. The second part of this multi-layered study was aimed at developing an artefact or research instrument to assess the financial literacy of professional athletes. Design science research provided the overarching research design for this qualitative study with a second round of interviews held with 10 interviewees from the list of interviewees consulted for the first part of the study. The 10 interviewees were purposively selected after taking the primacy of ethical considerations around research into consideration. The developed instrument may be used as it is, or adapted or extended for research beyond the limits of this study. This study could be valuable in assisting professional athletes to avoid financial distress after their sporting careers end. The study will also be of interest to sport governing bodies, the leadership of professional sports clubs, sports agents, legal advisors, accountants, tax experts, financial planners and other financial advisors to improve their understanding of the financial needs and current levels of financial literacy amongst professional athletes.
Tallose werkende mense spaar lewenslank vir hulle aftrede. Die loopbane van professionele sportlui is taamlik kort en boonop kan verskeie risiko’s voortydig 'n einde aan 'n sportloopbaan maak. Om verskeie redes sukkel professionele sportlui buitendien om die beroepswêreld ná ʼn sportloopbaan te betree. Daarom is dit noodsaaklik dat hulle finansieel geletterd raak terwyl hulle nog jonk is. Die speler-netwerkteorie (SNT) bied 'n geskikte teoretiese raamwerk vir hierdie studie aangesien dit toegespits is op die inligting wat deur 'n netwerk om professionele sportlui wat verstandige finansiële besluite nastrewe, vloei. Ten eerste is 'n raamwerk ontwikkel vir die finansiële vaardighede waaroor professionele sportlui vir volhoubare finansiële welstand moet beskik. Hiervoor is halfgestruktureerde onderhoude van aangesig tot aangesig met 27 ondervraagdes gehou. Op grond van SNT is die ondervraagdes gekies uit 'n netwerk van beïnvloeders wat professionele sportlui se finansiële besluite kan bepaal. Die raamwerk het berus op die uitslag van hierdie onderhoude waarin oop vrae gestel is. In die tweede gedeelte van hierdie gelaagde studie is 'n artefak of navorsingsinstrument ontwikkel waarmee die finansiële geletterdheid van professionele sportlui getoets kan word. Die oorkoepelende navorsingsontwerp vir hierdie kwalitatiewe studie is aan wetenskaplike ontwerpnavorsing ontleen. 'n Tweede ronde onderhoude is met 10 van die 27 ondervraagdes in die eerste ronde onderhoude gevoer. Die 10 ondervraagdes is doelbewus ná inagneming van die voorrang van etiese navorsingsoorwegings gekies. Hierdie instrument kan óf onveranderd gebruik word óf aangepas word vir navorsing wat buite die perke van hierdie studie val. Hierdie studie kan voorkom dat professionele sportlui ná 'n sportloopbaan in finansiële nood verkeer. Dit kan ook sportbeheerliggame, die bestuurders van beroepsportklubs, sportagente, regsadviseurs, rekenmeesters, belastingdeskundiges, finansiële beplanners en ander finansiële adviseurs help om die finansiële behoeftes van professionele sportlui en hulle vlak van finansiële geletterdheid beter te begryp.
Batho ba bantši ba tšea maphelo a bona ka moka a ge ba šoma ba leka go hwetša methopo ya ditšhelete ka nepo ya gore e ba tšwetše pele ka bophelo go ya go ile le ka morago ga ge ba rotše modiro. Tlhohlo ka mo papading ye ya sephrofešenale ke gore mošomo wa motšhabeši wa diatleletiki gantši ke o mokopana kudu ebile o na le dikotsi tše mmalwa tšeo di ka o fedišago e sa le ka pela. Godimo ga fao, go na le mabaka a mmalwa gore ke ka lebaka la eng batšhabeši ba diatleletiki ba hwetša go le boima go fetogela go mošomo wa diatla ka morago ga ge mošomo wa bona wa dipapadi o fedile. Se se laetša bohlokwa bja gore batšhabeši ba diatleletiki ba fihlelele maemo a godimo a tsebo ya ditšhelete ba sa le ba bannyane. Teori ya mabapi le tirišano ya bakgathatema (ANT) e fane ka motheo wa maleba wa teori go dinyakišišo tše ge go lebeletšwe tshedimošo yeo e ka welago ka go netweke mabapi le motšhabeši wa diatleletiki ge a nyaka go tšea dipheto tšeo di kwagalago ka ga ditšhelete. Tlhako ye e thomile ke go hlamelwa mabokgoni a tsebo ya ditšhelkete ye e nyakegago go batšhabeši ba diatleletiki ba phrofešenale ge ba nyaka go phela gabotse ditšheleteng go ya go ile. Ka lebaka le, dipoledišano tša motho ka motho tšeo di hlametšwego gore bao ba botšišwago dipotšišo ba fetole ka tokologo di ile tša swarwa le baarabi ba 27. ANT e dirišitšwe go hlahla kgetho ya bao ba botšišwago dipotšišo go netweke ya bahuetši bao ba ka hlahlago diphetho tša ditšhelete tša motšhabeši wa diatleletiki. Dipoelo tša dipoledišano tše le diphetolo tšeo di sa fego moarabi di fane ka motheo wa tlhako ye. Karolo ya bobedi ya dinyakišišo tše tša dikgato tše ntši e be e ikemišeditše go hlama bokgabo goba setlabelo sa dinyakišišo sa go fihlelela tsebo ya ditšhelete ya boradiatleletiki ba phrofešenale. Dinyakišišo tša mahlale tšeo di hlangwago di fane ka tlhamo ya dinyakišišo yeo e akaretšago ya dinyakišišo tše tša boleng gomme karolo ya bobedi ya dipoledišano tšeo di swerwego le bao ba botšišwago dipotšišo ba 10 go tšwa lenaneong la bao ba botšišwago dipotšišo bao ba botšišitšwego dipotšišo ka karolong ya mathomo ya dinyakišišo. Bao ba botšišwago dipotšišo ba 10 ba kgethilwe ka maikemišetšo ka morago ga go hlokomela bohlokwa bja maitshwaro mabapi le dinyakišišo tše di dirwago. Setlabelo seo se hlamilwego se ka šomišwa ka fao se lego ka gona goba sa fetošwa goba sa oketšwa go tla go šomišwa ka dinyakišišong tša ka morago ga tše. Dinyakišišo tše di ka no ba mohola go thuša batšhabeši ba diatleletiki go efoga kgatelelo ya monagano ye e bakwago ke mathata a ditšhelete ka morago ga ge mošomo wa bona wa dipapadi o fedile. Dinyakišišo tše gape di ka ba tša kgahlego go makgotlataolo a dipapadi, go boetapele bja ditlelapo tša dipapadi tša phrofešenale, go badiredi ba tša dipapadi, go baeletši tša molao, go balekodi ba dipuku tša ditšhelete, go ditshebi tša motšhelo, go babeakanyi ba ditšhelete le go baeletši ba bangwe ba ditšhelete ka nepo ya go kaonafatša kwešišo ya bona ya dinyakwa tša ditšhelete le go maemo a bjale a tsebo ya ditšhelete gareng ga bašhabeši ba diatleletiki ba phrofešenale.
Financial accounting
D. Phil. (Accounting Sciences)

Abstract in English, Sepedi and Zulu
The people with the greatest stake in Orphan and Vulnerable Children (OVC) interventions are the children and their parents/guardians. Unfortunately, most OVC programmes are predesigned and implemented without considering beneficiaries’ perceptions when developing solutions (ALI 2007:15). The purpose of this study was to explore and describe the perceptions of orphans and vulnerable children’s parents/guardians about the effectiveness of Future Families’ children programme in Olievenhoutbosch. This study used a qualitative, explorative and descriptive design. Thirteen parents/guardians of children registered with the Future Families were interviewed on the effectiveness of the Future Families programme using a semi-structure interview guide. The study results suggested that parents/guardians were happy with Future Families’ services and believed the programme is effective in responding to their families’ needs
Abantu abathinteka kakhulu ekungeneleni kokuphathelene nezintandane kanye nabantwana abasengcupheni (ama-OVC) ngabantwana kanye nabazali noma abaqaphi. Ngeshwa, izinhlelo eziningi zama-OVC zenziwe futhi ziqala ukusetshenziswa ngaphandle kokucabangela imibono yalabo okumele bahlomule kwizisombululo zokuthuthukisa (ALI 2007: 15). Inhloso yalolu cwaningo kwakuwukuhlola nokuchaza imibono yabazali nabaqaphi bama-OVC mayelana nokusebenza kohlelo lwabantwana olunikezwa yiFuture Families e-Olievenhoutbosch. Kwasetshenziswa uhlelo oluhlolayo noluchazayo kulolu cwaningo. Abazali abayishumi nesishiyagalolunye noma abaqaphi babantwana ababhalisiwe kwaFuture Families, okuyinhlangano engenzi nzuzo ehlinzeka izinsizakalo kuma-OVC nakubantu abaneHIV/AIDS noma abahlukumezekayo ngenxa yalokho, babuzwa imibuzo kusetshenziwa umhlahlandela wemibuzo ehlelekile kwezinye izindawo ukuze baveze imibono yabo maqondana nokusebenza ngempumelelo kohlelo lweFuture Families. Imiphumela yalolu cwaningo iphakamise ukuthi abazali nabaqaphi bagculisekile ngemisebenzi ehlinzekwa yiFuture Families, futhi bakholwa ukuthi lolu hlelo lusebenza ngempumelelo ukubhekana nezidingo zemindeni yabo.
Batho ba ba nago le setseka se segolo go ditseno ka bogare tša Bana ba Ditšhiwana le bao ba lego Kotsing (OVC) ke bana le batswadi/bahlokomedi ba bona. Ka bomadimabe, mananeo a mantši a OVC a akanyetšwa pele le go phethagatšwa ntle le go tšeela šedi maikutlo a batho ba ba tlago holega ge go naganišišwa ditharollo (ALI 2007:15). Morero wa thuto ye e be e le go hlohlomiša le go hlaloša maikutlo a ditšhiwana le batswadi/bahlokomedi ba bana ba ba lego kotsing mabapi le go šoma gabotse ga lenaneo la bana la Malapa a ka Moso (FF) kua Olievenhoutbosch. Thuto ye e šomišitše moakanyetšo wa khwalitheithifi, wa go hlohlomiša le wa go hlaloša. Batswadi/bahlokomedi ba 13 ba bana ba ba ingwadišitšego le Malapa a ka Moso ba ile ba botšišwa dipotšišo mabapi le go šoma gabotse ga lenaneo la Malapa a ka Moso ka go šomiša mokgwa wa dinyakišišo wa go botšiša dipotšišo. Dipoelo tša thuto di šišintše gore batswadi/bahlokomedi ba be ba thabile ka ditirelo tša FF le go dumela gore lenaneo le šoma gabotse ka go iphetolela go dinyakwa tša malapa a bona.
Health Studies
M.P.H.

Abstract in English, Zulu and Sesotho
The study set out to investigate the state of teacher-learner relationships in a culturally diverse Grade 10 classroom from a social wellness perspective. The views of teachers and learners who were purposively sampled as study participants were explored on issues relating to the phenomena under study. A triple integrative theoretical lens comprising three theories, namely, Ubuntu theory, the self-system theory and the social wellness theory were used to guide this study. These theories collectively view the social system as influencing individuals’ attitudes, beliefs, feelings, and relationships with others, and as determining individuals’ development of the total self and identity, ultimately. The study is qualitative in nature and hence employed the interpretivist paradigm as well as the case study design. The case was a multicultural secondary school located in Gauteng Province, South Africa. Data were collected from participants using an open-ended questionnaire and structured interviews. Data collected through the open-ended questionnaire were analysed using Creswell’s (2009) sequential steps for data analysis, while data from structured interviews were analysed through Tesch’s (1990) steps of data analysis. Analysed data was interpreted from the participants’ viewpoint and discussed in relation to related literature. Several themes were identified from the analysed data and these answer the research questions. Generally, the findings reveal that in the case school, the teacher-learner relationship is positive, and that the cultural diversity in the school is recognised, acknowledged, valued, and embraced. Basically, the case school embraces the values of Ubuntu. The researcher managed to generate a new theory called the ‘Self with Others Wellness Theory, derived from the study’s findings which embraces the African values of Ubuntu. Therefore, the study contributes and adds to existing theory, and is valuable for guiding and informing policy. The study also therefore adds value to the practice of education and other disciplines to which it is applicable.
Ucwaningo lolu luqonde ukuhlaziya isimo sobudlelwano bothisha nabafundi bebanga leshumi abanamasiko ahlukile egumbini labo lokufundela esifundazweni saseGauteng. Imibono yothisha neyabafundi ababambiqhaza ocwaningweni bekhethwe ngokwenhloso iye yahlolwa, yaphenyisiswa ngokuphathelene nobudlelwano babo basegumbini lokufundela. Uhlaka oluhlangene lwemibono olunemibono emithathu lusetshenzisiwe kwaba yilo oluqondisa lolucwaningo. Loluhlaka lwemibono ehlangene lugoqela umbono woBuntu, uhlelo lokuzenzela kanye nempilo yenhlalo. Imibono le yomithathu ithi inkolelo yabantu, isimo sabo sengqondo nemizwa yabo kuthuthukiswa luhlelo lwezenhlalo. Ephenyweni lolu kusetshenziswe ucwaningo lokuqonda yingakhonje kuye kwasetshenziswa futhi neparadigm yomhumushi kunye nomklamo wesifundo sesigameko. Isigameko sesifundo yisikole samabanga aphezulu esinabafundi nothisha abanamasiko ahlukile esifundazweni saseGauteng, eMzansi Africa. Imininingo yophenyo yathathwa kwababambiqhaza ocwaningweni kusetshenziswa uhla lwemibuzo evulekile kunye nezingxoxo ezihlelekile ezinemibuzo evulekile. Indlela ka Creswell (2009) yokuhlaziya imininingo yophenyo yasetshanziswa ukuhlaziya imininingo yophenyo eyaqoqwa kusetshenziswa uhla lwemibuzo evulekile; ikanti imininingo yocwaningo eyaqoqwa kusetshenziswa izingxoxo ezihlelekile ezinemibuzo evulekile yona yahlaziywa kusetshenziswa indlela ka Tesch (1990) yokuhlaziya imininingo yophenyo. Imininingo yocwaningo ehlaziyiwe yaxoxwa yabuye yachazwa ngendlela ababambiqhaza ocwaningweni abayibona ngayo, yasisekelwa yimibhalo yabacwaningi bangaphambilini. Imibono embalwa yavela kumininingo yophenyo ehlaziyiwe, kanti lemibono izimpendulo kwimibuzo yocwaningo loluphenyo oluqonde ukuyiphendula. Jikelelenje, kutholakala ukuthi ubudlelwano phakathi kothisha nabafundi egumbini lokufundela esikoleni sesigameko buhle, nokuthi futhi ukwehluka kwamasiko kulesikole kuyabonakala, kuyavunywa, kuyamukelwa ikanti njalo kuyabalulekiswa. Kuye kwavelake futhi kuloluphenyo ukuthi isikole sesigameko siyabubalulekisa Ubuntu. Umcwaningi wenelisile ukwakha umbono esebenzisa impumela yalolucwaningo wawubiza ngokuthi yi ‘African Self with others wellness theory’, okuchaza ukuthi mina nabanye kumele siphilisane njalo sihlalisane kahle. Lokhu kuyingxenye yobuntu. Lolucwaningo luyelwengeza imibono ekhona ngakhoke lubalulekile futhi luyakwazi ukwazisa inqubomgomo. Lolucwaningoke luyawuphakamisa umkhuba wezemfundo kunye neminye iminyango ehambisana nawo.
Peyakanyo ya dipoelo tša dinyakišišo tše tša thutho e tšweleditšwe go nyakišiša seemo sa phedišano magareng ga morutwana le morutiši ka phaphušing ya bolesome yeo e swerego bana bao ba tšwago ditšong tše di fapanego, gagologolo go lebedišišwa phedišano go ya ka maitswaro a botho. Mebono ya barutwana le barutiši e šomišitšwe bjalo ka mohlala go bakgatha tema mo dinyakišišong tše, go lekodišišwa ditabanatabana tšeo di sepelelanago le peyakanyo ya mongwalo wo. Setšweletšwa sa go bonagatša sa mmono seo se hlagišago ke megopolo e meraro yeo e kopanego, se šomišitšwe go hlahla peyakanyo ya mongwalo wo e le ge gothwe ke mogopolo wa botho, mokgwa wo motho a ipotšago ka gona le boemo ba tšhumišo ya botho bathong. Megopolo ye e tšweletša mokgwa wo re phelago ka gona, go na le seabe mo go fekeetšeng mokgwa wa motho, maitshwaro a motho, maikutlo a motho le go phedišana le ba bangwe e bile go bonagatša tswelopele ya motho gore ke mang ge se a feleletše ka bo yena go fihla bofelong. Peyakanyo ya mongwalo wo e tšweletšwa gabotse ke tlhago, e šomišitše mekgwana ya go hlalosa ka setlwaedi e le ka mokgwa wo mongwalo wo o kgabišitšwego ka gona. Tirelo ya mongwalo wo e diretšwe mo sekolong sa bana ba batšwago ditšong tše fapanego, gona Provenseng ya Gauteng, Afrika borwa. Kgoboketšo ya ditaba e humanwe gotšwa dipoledišanong tše beyakantšweng le mekgwana yeo e šomišiwago go botšišana ka go lokologa mo bakgathatemeng. Kgoboketšo ya ditaba tšeo di tšwago go wona mokgwa wa go botšišana ka go lokologa, dilekodišitšwe e le ge go berekišitšwe mokgwa wa tekodišišo ya kgato ka kgato ka go latelelana ya go lekodišiša ya Creswell (2009), mola kgoboketšo ya ditaba tšeo di tšwago go poledišano tšeo di beyakantšwego di lekudišišitšwe ka mokgwa wa tekudišišo ya dikgato ya Tesch (1990). Tekodišišo ya ditaba e be e lebeletše gagolo mebono ya bakgathatatema gammogo le go boledišana ga bona mo mongwalong wo. Tlhogo ya ditaba e bile ya lemogiwa gotšwa go ditekedišišo tšeo di dirilwego e le ge di araba dipotšišo mo dinyakišišong tše. Ka kakaretšo go humanegile gore maitshwaro a morutiši le morutwana ke a mabotse ka maatla e bile le ditšo tše fapanego di ya kgona go lemogiwa, di amogelegile, di dumeletšwe, e bile di ya hlomphiwa le go ratiwa. Gabotse mongwalo wo o kgantšha maemo a godimo a botho bathong. Monyakišiši wa tša dipuku o kgonne go tšweletša mogopolo o moswa wo o bitšwago gore ‘’Motho ke Motho ka Batho’’ e le ge o etšwa dinyakišišong tše humanegilego tša go kgantšha botho ba Mafrika bathong. Peakanyo ya mongwalo woo e ba le seabe le go oketša megopolo yeo e bego e le gona, e bile e bohlokwa go šomišwa go hlahla le go beya melao yeo go ka phelwago ka yona. Peakanyo ya mongwalo wo e oketša mokgwa woo thuto le mekgwa ye mengwe e mebotse e tšwelelago ka gona.
Psychology of Education
Ph. D. (Psychology of Education)

Text in English with abstracts and keywords in English, Sepedi, isiXhosa and isiZulu
Protected areas in South Africa are often surrounded by impoverished communities. Biodiversity must be conserved while improving community wellbeing. An increased understanding of key influences on pro-conservation attitudes and behaviour is essential for the future of successful conservation and the creation of realistic solutions for poor communities. Knowledge gaps exist regarding intangible benefits and losses, as well as the relationship between benefits, losses and pro-conservation attitudes and behaviour. Furthermore, there are less qualitative studies in this field than quantitative, nor are there many that include the perspective of park staff. This research followed a novel comparative multiple-method qualitative approach, using contrasting case studies and borrowing from grounded theory. Three nature reserves were selected, each involving two constituencies – (i) the local community and (ii) protected area staff. Individual interviews, focus group interviews, mapping, and adapted nominal grouping technique were used to collect data. The data were first analysed question-by-question for each case study, followed by cross-case analysis which resulted in meta-themes for each research objective. In each case study, benefits and losses were ranked to indicate their level of importance. Key tangible benefits were employment, access to natural resources and support for schools. Intangible benefits drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would improve future positivity if more of each could be provided. Key losses were lack of/limited access to the reserve as visitors, insufficient employment, fear of wild animals and lack of involvement/interaction. Findings indicate that communities have a range of responsibilities towards the reserve (some of which are self-imposed), and a strong sense of custodianship. Exclusion from responsibility led to negative attitudes. Good relationships resulted in fewer poaching incidents, although locals are hesitant to report subsistence poaching. Areas of non-alignment between the perceptions of both constituencies highlight areas for rectification, such as parks acknowledging the losses perceived by communities; knowing which benefits are most important to communities; and highlighting benefits not mentioned by communities. The meta-themes were used to construct a data-derived ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, which indicates how relationship is shaped by benefits, losses, detractors and facilitators; and includes solutions to increase positive attitudes. To drive practical application of the theory, recommendations for park managers and local communities are provided. Finally, this study was integrated with existing literature to develop the ‘People-Parks Win-Win Framework’ – a comprehensive representation of the influences on people-park relationships – which has not been done before. The study makes methodological, theoretical and practical contributions. Its findings can facilitate people-park win-wins, aiding both biodiversity conservation and community wellbeing.
Mafelo ao a šireleditšwego ka Afrika Borwa gantši a dikaneditšwe ke ditšhaba tšeo di hlokago. Diphedi tšeo di fapafapanego di swanetše go babalelwa mola ka go le lengwe re kaonafatša go phela gabotse ga ditšhaba. Kwešišo ye e oketšegilego ya dilo tše bohlokwa tše di huetšago maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro e bohlokwa go bokamoso bja pabalelo ye e atlegilego le go hloma ditharollo tše di kwagalago go ditšhaba tše di hlokago. Tlhokego ya tsebo e gona mabapi le dikholego le ditahlegelo tšeo di sa bonagalego, gammogo le kamano magareng ga dikholego, ditahlegelo le maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro. Godimo ga fao, go na le dinyakišišo tše mmalwa ka ga boleng ka mo lefapheng le go fetwa ke dinyakišišo ka ga bontši, ebile ga go na le tše ntši tšeo di akaretšago maikutlo a bašomi ba ka dirapeng tša diphoofolo. Dinyakišišo tše di latetše mokgwa wa papetšo wa mekgwa ye mentši ya dinyakišišo ka ga boleng, ka go šomiša dinyakišišo tša seemo tšeo di thulanago le go adima go teori yeo e tlogago e theilwe ka mabaka. Mafelo a pabalelo ya diphedi a mararo a kgethilwe, le lengwe le le lengwe le akaretša bakgathatema ba babedi ka go lona – (i) setšhaba sa kgauswi le (ii) bašomi ba lefelo leo le šireleditšwego. Batho ka o tee ka o tee ba ile ba botšišwa dipotšišo, dihlopha tše di nepišitšwego le tšona di ile tša botšišwa dipotšišo, go hlaola, le mokgwa wo o fetošitšwego wa go hlopha ka maina di šomišitšwe go kgoboketša tshedimošo. Tshedimošo e thomile ka go sekasekwa go ya ka potšišo ye e botšišitšwego go dinyakišišo tša seemo, gwa latela tshekatsheko ya dinyakišišo tše di fapafapanego yeo e feleleditšego ka merero ye megolo go maikemišetšo a mangwe le a mangwe a dinyakišišo. Ka go dinyakišišo tše dingwe le tše dingwe tša seemo, dikholego le ditahlegelo di ile tša bewa ka maemo go laetša maemo a bohlokwa bja tšona. Dikholego tše bohlokwa tšeo di bonagalago di ile tša dirišwa, gwa ba le phihlelelo go methopo ya tlhago le thekgo ya dikolo. Dikholego tšeo di sa bonagalego di ile tša ba le šedi ye nnyane, eupša tša ba le dikhuetšo tše bohlokwa, tša go swana le go etela serapeng sa diphoofolo, thuto ya tikologo, go phatlalatša tshedimošo, le go kgatha tema. Dikholego tše di tšweletše gape bjalo ka dikokwane tšeo di tlago kaonafatša maikutlo a makaone a ka moso ge e le gore tše ntši tša tšona di tla abja. Ditahlegelo tše bohlokwa e bakilwe ke tlhokego ya phihlelelo/phihlelelo ye nnyane ya go tsena ka dirapeng tša diphoofolo ka baeti, tlhokego ya mešomo, go tšhaba diphoofolo tša lešoka le tlhokego ya go kgatha tema/tirišano. Dikutollo di laetša gore ditšhaba di na le maikarabelo a mehutahuta go dirapa tša diphoofolo (a mangwe maikarabelo ke a go ithaopa ga setšhaba), le maikutlo ao a tiilego a go di hlokomela. Go se akaretše ditšhaba go maikarabelo a go feleleditše ka maikutlo ao a sego a loka. Dikamano tše botse di feleleditše ka ditiragalo tše mmalwa tša go bolaya diphoofolo ke bao ba nyakago manaka a tšona, le ge e le gore badudi ba dikadika go bega go bolaya diphoofolo ke bao ba inyakelago nama ya tšona. Makala a go se sepelelane magareng ga maikutlo a bakgathatema ka bobedi a laetša fao go swanatšego go phošollwa gona, go swana le ge dirapa tša diphoofolo di dumela ditahlegelo tšeo di bonwago ke ditšhaba; di tseba gore ke dikholego dife tše di lego bohlokwa kudu go ditšhaba; le go laetša dikholego tše di sego tša bolelwa ke ditšhaba. Mereo ye megolo e ile ya šomišwa go hlama ‘Teori ya dikhuetšo ye e tšwago tshedimošong ka ga Maikutlo le Maitshwaro ao a Thekgago Pabalelo ya diphedi’, yeo e laetšago ka fao kamano e bopšago ke dikholego, ditahlegelo, disenyi le basepediši; ebile e akaretšago ditharollo tša go oketša maikutlo a makaone. Go tšwetša pele tirišo ye e phathagatšwago ya teori ye, balaodi ba dirapa tša diphoofolo le ditšhaba ba ile ba fiwa ditšhišinyo. Mafelelong, dinyakišišo tše di ile tša tsenywa ka gare ga dingwalwa tšeo di lego gona ka nepo ya go hlama ‘Melawanatheo ya Dirapa tša Diphoofolo tša go Thekgwa ke Batho tšeo di Holago Bohle’ – e lego kemedi ye e akaretšago bohle ka ga dikhuetšo tša dikamano tša dirapa tša diphoofolo tša go thekgwa ke batho – e lego seo se sego sa ka sa dirwa mo nakong ye e fetilego. Dinyakišišo tše tsenya letsogo ka ga mekgwa, teori le tirišo. Dikutollo tša tšona di ka nolofatša kholego ya bohle go dirapa tša diphoofolo tša go thekgwa ke batho, tša thuša bobedi pabalelo ya diphedi tšeo di fapafapanego le go phela gabotse ga setšhaba.
Imimandla ekhuselekileyo eMzantsi Afrika ikholisa ukungqongwa yimiphakathi ehluphekileyo. Indalo esingqongileyo kufuneka ilondolozwe lo gama kuphuculwa intlalontle yoluntu. Kubaluleke kakhulu ukwanda kokuqonda imiba enefuthe kwiindlela zokucinga nokuziphatha malunga nolondolozo lwendalo ukuze kubekho impumelelo ekulondolozeni indalo, kudaleke nezisombululo ezisebenzayo kwimiphakathi ehluphekileyo. Kukho izikhewu kulwazi olumalunga noncedo nelahleko, kwanolwalamano phakathi koncedo, ilahleko neendlela zokucinga nokuziphatha. Ngaphaya koko, zimbalwa izifundo ezingqiyame kakhulu kwingxoxo nengcaciso kunezifundo ezingqiyame kumanani, kwaye zimbalwa eziqwalasela izimvo zabasebenzi bamaziko ekugcinwa kuwo indalo. Olu phando lunesimbo esitsha esiqhutywa ngokuthelekisa iindlela zophando eziliqela, kusetyenziswa izifundo ezisekelwe kumava neengcingane/iithiyori ezaziwayo. Kukhethwe amaziko endalo amathathu apho kubandakanywe amacandelo amabini kwiziko ngalinye – (i) uluntu lwendawo kunye (ii) nabaqeshwa bommandla okhuselweyo. Ulwazi okanye idatha luqokelelwe ngezi ndlela zilandelayo: Kwaqhutywa udliwano ndlebe nabantu bengabanye, bengamaqela ekugxininiswe kuwo, kwalandeliswa ngokuthelekisa okuqikelelweyo nokwenzekileyo kunye nokudibanisa amaqela ukuze axukushe imiba ekuphandwa ngayo. Iinkcukacha zolwazi eziqokelelweyo zahlalutywa ngokuthi kuqwalaselwe iimpendulo zombuzo ngamnye kule yemizekelo yamava omntu ngamnye, kwalandeliswa ngokuthelekisa iimeko namava abantu ngabantu, nto leyo eyaveza imixholo ebanzi kwinjongo nganye yesifundo sophando. Kwisifundo samava ngasinye kwalandelelaniswa uncedo nelahleko ngokokubaluleka kwazo. Izinto eziluncedo ezaqwalaselwayo yaba yimpangelo, ukufikelela kwimithombo yendalo nenkxaso yezikolo. Uncedo olungabambekiyo zange luqwalaselwe ngokungamandla kodwa lunefuthe eliphambili njengokutyelela amaziko endalo, ukufundiswa ngokusingqongileyo, ukusasazwa kolwazi nokuthatha inxaxheba. Ezi ndidi zoncedo zaphinda zavela njengamanqanaba aya kuphucula ukuzijonga ngethemba izinto xa kunokwenziwa ukuba zibe khona. Ilahleko yaba kukunqongophala kwendlela yokufikelela kwiziko njengeendwendwe, ukunqaba kwamathuba empangelo, ukoyika izilo zasendle nokungabikho kwamathuba okuthatha inxaxheba. Okufunyanisiweyo kudiza ukuba uluntu lunoxanduva oluziindidi ezahlukeneyo kwiziko (olunye uxanduva bazinike ngokwabo), kwaye luzibona lungabagcini bendawo. Ukunganikwa uxanduva kwakhokelela ekucingeni gwenxa. Intsebenziswano yakhokelela ekuncipheni kweziganeko zokuzingela ngokungekho mthethweni, nangona abahlali bendawo bemathidala ukuxela abantu abazingelela ukuzondla. Iindawo zokuhlabana kwezimvo zamacala omabini zidulisa amanqanaba afanele ukulungiswa, njengokuba amaziko endalo ayiqonde imeko ebonwa njengelahleko luluntu lwendawo; aqonde nokuba zeziphi izinto ezibalulekileyo nezibonwa njengoncedo luluntu; acacise nezinto eziluncedo ezingabalulwanga luluntu lwendawo. Imixholo ebanzi (meta-themes) yasetyenziselwa ukuqweba ‘Ingcingane Yefuthe Elenzeka Kwiimbono Nokuziphatha’ (‘Theory of Influences on Pro-conservation Attitudes and Behaviour’), nebonakalisa ukuba izinto eziluncedo, ilahleko, iziphazamiso nabaququzeleli zilubumba njani ulwalamano. Kwakhona, le ngcingane iquka izisombululo zokwandisa iingcinga ezintle. Kunikwe iingcebiso kubaphathi beziko lendalo nakuluntu lwendawo ukuze kuphuhliswe iindlela ezibonakalayo zokusebenzisa le ngcingane. Okokugqibela, esi sifundo sixutywe noncwadi oselukho ngenjongo yokuphuhlisa ‘Isakhelo Sempumelelo Yentsebenziswano Kuluntu Namaziko Endalo’ (‘People-Parks Win-Win Framework’) – lo ngumbhalo oveza ifuthe lentsebenziswano yoluntu namaziko endalo – nto leyo ingazange ibekho ngaphambili. Esi sifundo sifaka igxalaba ngobuchule, ngengcingane nangomsebenzi ophathekayo. Okufunyaniswe apha kunakho ukudala impumelelo kwintsebenziswano yokuntu namaziko endalo, sincede ulondolozo lwendalo nentlalontle yoluntu.
Izindawo ezivikelekile eNingizimu Afrika kaningi zihaqwe yimiphakathi entulayo. Izinto ezahlukahlukene eziphilayo kufanele zilondolozwe kanti ngakolunye uhlangothi sibe sesifafaza ivangeli lempilo ephephile emiphakathini. Ulwazi oluningi lwemithelela esemqoka emayelana nommoya kanye nemikhuba yokulondoloza kwemvelo kubalulekile kwikusasa lokwakha uhlelo olluyimpumelelo lokulondoloza kwemvelo kanye nokwakha amasu empilo yangempela okusiza imiphakathi edla imbuya ngothi. Kukhona ukwedlulana okumayelana nezinzuzo ezingabonakali ngamehlo kanye nokulahlekelwa, kanye nobudlelwano obuphakathi kwezinzuzo, kokulahlekelwa kanye nemmoya kanye nemikhuba ehlose ukulondoloza imvelo. Ngaphezu kwalokho, kunezifundo ezincane zocwaningo olugxile kwizingxoxo kulo mkhakha, uma seziqhathaniswa nezifundo zocwaningo olugxile kumanani, kanti kunjalo-nje izifundo zocwaningo eziningi azixubi umqondo wabasebenzi. Lolu cwaningo luye lwalandela indlela embaxaningi yokuqhathanisa egxile kwizingxoxo, ngokusebenzisa izifundo zocwaningolotho eziphikisanayo futhi ziye zaqhubeka nokuboleka amasu kwimiqondo egxilile. . Kuye kwakhethwa iziqiwu zokulonda izilwane ezintathu, esinye nesinye isiqiwu sinezakhamuzi zendawo – (i) umphakathi oyizakhamuzi kanye (ii) nendawo evikelekile yabasebenzi. Kuye kwasetshenziswa izinhlelo zenhlolovo yomuntu ngamunye, ukumepha, kanye nezindlela zemibuzo eshicilelwe zemibono yamaqembu, konke lokhu kuye kwasetshenziswa ukuqoqa idatha. Okokuqala idatha iye yahlaziywa ngokwemibuzo ngamunye kolunye nolunye ucwaningolotho, okuye kwalandelwa yindlela yokuhlaziya eyaziwa phecelezi ngecross-case analysis okuyindlela edale ukuba kube nezindikimba ezibizwa ngemeta-themes zenhloso enye nenye yocwaningo. Kolunye nolunye ucwaningo, izinzuzo kanye nokulahlekelwa kuye kwabekwa ngokulandelana ukuze kuvezwe amazing okubaluleka. Izinzuzo ezisemqoka eziphathekayo kuye kwaba ukusebenza, ukwazi ukuthola imithombo yemvelo kanye nokuxhaswa kwezikole. Izinzuzo ezingaphathekiyo akugxilwanga kakhulu kuzo, kodwa nazo ziqukethe imithelela esemqoka, enjengokuvakashela izindawo zokungcebeleka, ukuhlinzekwa ngemfundo yezemvelo, ukusakazwa kolwazi kanye nokubandakanyeka. Lezi zinzuzo ziye zavela futhi njengezinto ezizothuthukisa ikusasa eliqhakazile uma ngabe konke lokhu kuyalandelwa. Ukulahlekelwa okuphawulekayo kuye kwaba ukusweleka/ukufinyeleleka kancane kwezivakashi esiqiwini sezilwane, ukuqashwa kwabasebenzi benani eliphansi, ukwesaba izilwane zasendle kanye nezinga lokusweleka kokubandakanyeka/nokungahlangani. Ulwazi olutholakele luveza ukuthi imiphakathi inezindima eziningi okufanele iziidlale kwiziqiwu ezilondoloza imvelo (ezinye izindima yilezo ezizibeke phezu kwamahlombe omphakathi) kanye nokuba nesasasa lokunakekela imvelo. Kanti ukungabandakanywa komphakathi kuye kwaholela ekutheni umphakathi ube nommoya ongemuhle kulezi ziqiwu. Ubudlelwano obuhle buye baholela ekutheni kube nenani eliphansi lezehlakalo zokubulawa kwezilwane, yize abantu bezindawo ezisondelene neziqiwu beba nokuthandabuza uma kufanele babike izehlakalo zokubulawa kwezilwane. Ukungasebenzisani phakathi kwezinhlanga ezimbili, izakhamuzi kanye namalungu eziqiwu zezilwane kuveza amaphutha okufanele alungiswe, anjengokuthi iziqiwu lezi zibe nolwazi ngokulahlekelwa komphakathi; zazi ukuthi ngiziphi izinzuzo ezibalulekile emphakathini; futhi ziveze izinzuzo ezingavezwanga wumphakathi. Izinhlaka phecelezi ezingama meta-themes zisetshenzisiwe ukwakha ithiyori esuselwe kwidatha, phecelezi ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, okuveza indlela ubudlelwano obakhiwa ngayo yizinzuzo, ukulahlekelwa, yizihibhe kanye nabancedisi; kanti lokhu kuxuba izixazululo eziqonde ukwengeza ummoya omuhle. Ukuze kusetshenziswe imiqondo ngendlela ebonakalayo , kuye kwalandelwa izincomo zabaphathi beziqiwi kanye nezakhamuzi eziseduze neziqiwu. Okokugcina, lolu cwaningo luye lwahlanganiswa nombhalo wobuciko obevele ukhona ukwakha phecelezi ‘People-Parks Win-Win Framework’ – uhlelo olubanzi oluxuba zonke izinhlaka olunemithelela yemibono yezinhlelo zobudlelwano babantu kanye neziqiwu zezilwane – okuyinto engakaze yenziwe ngaphambilini. Ucwaningo luye lwaba negalelo kwindlela yokucwaningo (methodological), kwimiqondo kanye namagalelo abonakalayo. Okutholwe wucwaningo kunganceda ukuhlela uhlelo lapho kuzuza abantu kanye neziqiwu, lokhu kunganceda zombili izinhlaka ukulondolozwa ephilayo ehlukahlukene kanti futhi kungadala inhlalakahle emphakathini.
Environmental Sciences
Ph. D. (Environmental Management)