Theses and Dissertations (Psychology)
https://hdl.handle.net/10500/14523
2024-03-28T10:53:24ZThe development of well-being model for middle managers in a financial services organisation
https://hdl.handle.net/10500/30949
The development of well-being model for middle managers in a financial services organisation
Mbokazi, Bongani
There has been significant growth and changes in the financial services industry, in general and in operations departments, in particular, over the recent years, due to fourth industrial revolution, technology, competition, client behaviour, financial products and services, digitisation and advent of artificial intelligence. These changes have impact on employees, particularly, middle managers’ well-being given their role and level in the hierarchy of the organizations. The research project focused on developing a well-being model for middle managers in a financial services organisation by establishing the relationship between middle managers’ dispositional attributes (personality types and emotional competencies) and the positive psychological functioning attribute (Spiritual Well-being).
Three hundred and ninety-one (391) participants as a sample of middle managers from the Operations department of a South African financial services organisation with a staff compliment of 621 of middle managers across the country, were randomly selected to represent biographical factors (race, age, gender, and tenure) of middle managers in the department. One hundred and fifty (150) participants returned all three questionnaires (MBTI, ESCQ and SWBQ) and these could subsequently be used for statistical analysis. Of the 150 participants 40 (26.67%) were male and 110 (73.33%) were female, Africans were most represented at 47% of the sample, followed by Coloured category at 27%. The last two categories were White (15%) and Indian (12%).
The research goal was accomplished using a survey design. The statistical association between the three dimensions (personality types, emotional competence, and spiritual well-being) was investigated using a cross-sectional quantitative technique. Multiple regression analyses indicated that the main construct variables that influence participants’ psychological well-being models appear to be their emotional competencies, moderated by personality types, which predict how the middle managers tend to be spiritually well within an organisation. The analysis also showed how age, race and years of service (tenure) tend not to influence how participants express their emotions. The partial least square structural equation modelling (PLS-SEM) indicated a good fit of the data with the correlation-derived measurement model. Tests for mean differences discovered that participants did not differ significantly in terms of their age, race, and years of service (tenure).
The study made a significant contribution to the bulk of knowledge in the field of Industrial and Organisational Psychology. On a theoretical level, the study deepened the understanding of the individual and cognitive, affective, conative and relations management dimensions of the hypothesised psychological well-being model. On an empirical level, the study developed an empirically tested psychological well-being model that informs well-being practices for individual middle managers and organisational levels. On a practical level, dispositional and well-being practices that inform the dimensions of the psychological well-being model were recommended.; Kube nokukhula okuphawulekayo kanye nezinguquko embonini yezinsizakalo zezezimali, jikelele kanye naseminyangweni yokusebenza, ikakhulukazi, eminyakeni yamuva, ngenxa yenguquko yesine yezimboni, ubuchwepheshe, ukuncintisana, ukuziphatha kwamakhasimende, imikhiqizo yezezimali kanye nezinsizakalo, ukufakwa kwedijithali kanye nokufika kokulingiswa kwezinqubo zobuhlakani bomuntu ngezinhlelo zamakhompiyutha. Lezi zinguquko zinomthelela kubasebenzi, ikakhulukazi, inhlalakahle yabaphathi abaphakathi uma kubhekwa indima yabo kanye nezinga ekuphathweni kwezinhlangano. Le phrojekthi yocwaningo igxile ekuthuthukiseni uhlelo oluyisibonelo sokuphila kahle kubaphathi abasezingeni elimaphakathi enkampanini esiza ngohlinzekomali ngokubheka ubudlelwano phakathi kwesimo sengqondo ekuziphatheni kwabaphathi abasezingeni elimaphakathi (izinhlobo zesimo somuntu kanye nokukwazi ukulawula imizwa) kanye nesimo sokusebenza kahle kwengqondo (ukuphila kahle ngokomoya).
Ababambiqhaza abangamakhulu amathathu namashumi ayisishiyagalolunye nanye (391) njengesampula yabaphathi abaphakathi bomnyango wokuSebenza wenhlangano
yezinsizakalo zezezimali eNingizimu Afrika enabasebenzi abangama-621 babaphathi abaphakathi ezweni lonke, bakhethwa ngokungahleliwe ukuze bamele izici zokuphila (uhlanga, ubudala, ubulili kanye nokuhlala) kwabaphathi abaphakathi emnyangweni.
Abahlanganyeli abayikhulu namashumi amahlanu (150) babuyisele lonke uhlu lwemibuzo emithathu (MBTI, ESCQ kanye ne-SWBQ) futhi lokhu kungase kusetshenziselwe ukuhlaziywa kwezibalo. Kwabahlanganyeli abangu-150 abangu-40 (26.67%) ngabesilisa kanti abangu-110 (73.33%) ngabesifazane, abase-Afrika bamelwe kakhulu ku-47% wesampula, kulandele isigaba samaKhaladi ngama-27%. Izigaba ezimbili zokugcina bekungabaMhlophe (15%) kanye namaNdiya (12%).
Umgomo wocwaningo ufezwe kusetshenziswa umklamo wocwaningo. Ukuhlotshaniswa kwezibalo phakathi kobukhulu obuthathu (izinhlobo zobuntu, ikhono lemizwelo, nokuphila kahle ngokomoya) kwaphenywa kusetshenziswa uhlobo lomklamo wocwaningo lwezinombolo, olungasiwo wokuhlola. Ukuhlaziywa okuningi kokubuyiseleka emuva kukhombisa ukuthi izimo ezinqala zokwakha ezinomthelela ohlelweni oluyisibonelo sokuphila kahle kwengqondo yababambiqhaza zibonakala sengathi zingamakhono abo okukwazi ukulawula imizwa alinganiselwa ngokwezinhlobo zesimo somuntu, okubikezela ukuthi abaphathi abasemazingeni amaphakathi bavame kanjani ukuba kahle ngokomoya enkampanini. Ukuhlaziywa kuphinde kukhombise ukuthi iminyaka yobudala, ubuhlanga kanye neminyaka yokusebenza (isikhathi esihlaliwe emsebenzini) akuvamile ukuba nomthelela endleleni ababambiqhaza abaveza ngayo imizwa yabo. Izindlela ezahlukahlukene zokubheka indlela yokuziphatha (PLS-SEM) zikhombisa ukuhambisana kahle kwemininingo nohlelo oluyisibonelo lokulinganisa oluhlola ukuhambisana. Ukuhlolwa komehluko ojwayelekile kuveza ukuthi ababambiqhaza abahluki kakhulu ngokweminyaka yabo yobudala, ngokobuhlanga kanye nangokweminyaka yokusebenza (isikhathi esihlaliwe emsebenzini). Ucwaningo luphonsa okuningi esivivaneni maqondana nolwazi olunzulu emkhakheni wokuPhila Kahle Ngokwengqondo Emsebenzini Nasenkampanini. Ezingeni lenjulalwazi, ucwaningo luqinisa ukuqonda komuntu ngamunye kanye nezigaba zezilinganiso zokukwazi ukuqonda kahle kwengqondo, zokuthintayo, zokuxhumanisayo kanye nezokuphathwa kobudlelwano nohlelo oluyisibonelo sokuphila kahle ngokwengqondo. Ezingeni locwaningo olufakazelwe, lolu cwaningo lwakha uhlelo oluyisibonelo sokuphila kahle ngokwegqondo esifakazelwe nesinomthelela ezindleleni zokuphatheka kahle kubaphathi abasezingeni elimaphakathi ngabanye kanye nasemazingeni enkampani. Ezingeni lokwenza umsebenzi, kunconywa izindlela zesimo sengqondo nokuphatheka kahle okunomthelela ezigabeni zezilinganiso zokuphila kahle ngokwengqondo.; Intasteri ya ditirelo tša ditšhelete le mafapha a ditshepedišo, a itemogetše phetogo e kgolo mengwageng ye e fetilego ka lebaka la tsogelo ya bone ya intaseteri, theknolotši, phadišano, maitshwaro a bareki, ditšweletšwa le ditirelo tša ditšhelete, tšhomišo ya titšithale le bohlale bja maitirelo. Diphetogo tše di na le khuetšo mo go itekanela gabotse ga bašomi, kudukudu balaodi ba magareng ka lebaka la mošomo le maemo a bona mekgatlong. Maikemišetšo a protšeke ya nyakišišo ke go hlama mmotlolo wa go itekanela ga balaodi ba magareng mokgatlong wa ditirelo tša ditšhelete ka go laetša kamano ya dika tša tshekamelo (dimelo tša batho le bokgoni bja go tšweletša maikutlo) magareng ga balaodi ba magareng le seka se se phosithifi sa go šoma gabotse ga mogopolo (go itekanela semoyeng).
Nyakišišo e šomišitše mokgwa wa go kgetha dikemedi fela go tšwa go balaodi ba magareng ba makgolo a mararo le masomesenyane tee (391) nageng ka bophara bao ba šomago lefapheng la Ditshepedišo la mokgatlo wa ditirelo tša ditšhelete wa Afrika Borwa wo o nago le bašomi ba 621 go balaodi ba magareng. Batšeakarolo ba balaodi ba magareng ba kgethilwe fela go ba dikemedi go ya ka (morafe, mengwaga, bong, le mengwaga ya bona ya tirelo) lefapheng. Batšeakarolo ba lekgolo le masome a mahlano (150) ba tladitše mananeopotšišo a mararo ka moka (MBTI, ESCQ le SWBQ) gomme datha ye e šomišitšwe go sekaseka dipalopalo. Go batšeakarolo ba 150, ba 40 (26.67%) ke banna gomme ba 110 (73.33%) ke basadi, palo ya maAafrika ke (47%), ba latelwa ke morafe wa Makhalate ka (27%). Dihlopha tše pedi tša mafelelo ke Bašweu (15%) le maIndia (12%).
Nyakišišo e šomišitše mokgwa wa tekolo go kgoboketša datha. Kamano ya dipalopalo magareng ga dika tše tharo (dimelo tša batho, bokgoni bja go tšweletša maikutlo le go itekanela semoyeng) go sekasekilwe ka go šomiša mokgwa wa go kgoboketša datha wa khwanthithethifi. Tshekatsheko ya nyakišišo e laetša gore dibariabole tšeo di huetšago go itekanela gabotse mogopolong ga batšeakarolo ke bokgoni bja bona bja go tšweletša maikutlo bjo bo lekanetšwago le dimelo tša bona, le go laetšago go itekanela moyeng ga balaodi ba magareng ka gare ga mokgatlo. Diphihlelelo di laetša gape gore mengwaga, morafe le mengwaga ya tirelo (mošomo) ga e huetše ka moo batšeakarolo ba tšweletšago maikutlo a bona. Mokgwa wa tshekatsheko (PLS-SEM) o laeditše kamano e botse ya datha le mokgwa wa go sekaseka tekanyo wo o šomišitšwego. Diteko tša diphapano tša magareng di utolla gore batšeakarolo aba fapani go ya ka mengwaga ya bona, morafe le mengwaga ya tirelo (mošomo). Nyakišišo ye e tlaleletša go tsebo yeo e lego gona go lefapha la Saekholotši ya Intasteri le ya Mokgatlo. Nyakišišo ya thuto e tlaleletša go botsebi bja dikarolo tša motho tša temogo, maikutlo, go laetša maiteko le taolo ya tswalano ya mmotlolo wa go itekanela mogopolong wo o akantšwego. Phihlelelo ya nyakišišo e tšweletša mmotlolo wo o lekotšwego wa go itekanela gabotse mogopolong wo o hlalošago maitshwaro a go itekanela ga balaodi ba magareng le boemo bja mokgatlo. Nyakišišo e šišinya mekgwa ya maitshwaro le ya go phela gabotse yeo e hlalošago mmotlolo wa go itekanela mogopolong.
Includes summaries in Zulu and Sepedi
2023-06-01T00:00:00ZMeaning centred equine assisted psychotherapy as a complementary technique of logotherapy in the treatment of psychiatric disorders
https://hdl.handle.net/10500/30945
Meaning centred equine assisted psychotherapy as a complementary technique of logotherapy in the treatment of psychiatric disorders
Robertson, Dorothy Ann
The study undertook to describe how using equine assisted psychotherapy as a technique of logotherapy could support those who have been diagnosed and placed in a long-term care facility with a psychiatric disorder to find a sense of meaning and value in their lives. This alternative therapeutic modality is a response to gaps and limitations identified in the traditional approach to the diagnosis and treatment of these psychiatric disorders.
A qualitative, descriptive, multi-case study was conducted over a period of six weeks. The inclusion criteria were psychiatric patients who had been diagnosed with a psychiatric disorder and were, at the time of the study, placed in a long-term psychiatric care facility. Eight participants were purposively selected. Written informed consent was obtained and participation was voluntary. The researcher held ethical boundaries regarding the values and principles of psychotherapy.
Each participant was seen weekly during the study period by a clinical psychologist, who is also the researcher. The therapeutic intervention was Logotherapy, combined with equine assisted psychotherapy as a technique – a therapeutic modality in its own right - to build on logotherapy’s tenets and principles.
Data collection consisted of audio-recordings of each of the individual sessions with participants, personal reflective journals by participants and researcher, researcher’s process notes and each participant’s ‘letter to the horses’.
Thematic analysis was conducted on audio-recording transcriptions and all documents for in-case studies and across-case studies. Themes were corroborated with Frankl’s logotherapy concepts.
The findings showed that all participants benefitted from the short-term intervention, and that equine assisted psychotherapy is an effective technique for incorporation with Logotherapy.
This study has contributed to the under-researched area of combining logotherapy and equine assisted psychotherapy in the treatment of psychiatric patients. It also contributes to the substantial body of research in these respective modalities.
The value of this research is that it offers an opportunity for those who are caught in a sense of fate and loss of meaning to find their sense of movement towards self-transcendence. Additionally, research on general psychological constructs such as meaning, purpose and value in life, which are pertinent today, would benefit.
2023-08-01T00:00:00ZThe effects of learner violence on educators and their coping mechanisms : a qualitative exploratory study of educators in the Mopani West District, Limpopo
https://hdl.handle.net/10500/30877
The effects of learner violence on educators and their coping mechanisms : a qualitative exploratory study of educators in the Mopani West District, Limpopo
Badimo, Thobile Pertunia
Numerous reports about violence in South African schools have become an issue of concern for both government and society. Due to the high incidences of school violence, schools are no longer viewed as safe and secure teaching and learning environments.
From a South African perspective, research focuses mainly on violence toward learners and based on the researcher’s knowledge, very little attention has been given to violence toward educators in Limpopo, a province in South Africa. The researcher noted a serious lack of focus on incidents of violence directed at educators and their coping mechanisms after victimisation, particularly within Limpopo. The study aimed to explore the effects of learner violence toward educators, and to understand the coping mechanisms educators use after victimisation. This qualitative study applied the ecological systems theory as its theoretical framework.
The sample comprised eleven educators (one male and ten females) selected purposefully from six public secondary schools in the Mopani West District in the Limpopo province. Semi-structured interviews were conducted using an interview guide. A pilot study with two participants was first conducted to assess the suitability of the questions probing the experience of violence. Thematic analysis was used to analyse the data collected. Although the experiences shared by the participants were unique, the thematic analysis revealed commonalities in the stories constructed by the participants. The themes included the causes of violence toward educators, the effects of learner violence toward educators, educators’ coping mechanisms and interventions suggested by educators.
The major findings revealed that violence in schools persists, and educators continue to be victims of violence perpetrated by learners. The participants articulated the need for psychological support. Most participants wanted the Department of Basic Education or the South African Council of Education to formulate a law or policy to train educators in terms of reducing school violence and coping following victimisation. The study therefore recommends that policy be put in place to handle learners who are violent towards educators.; Dipego tše ntši ka ga dikgaruru dikolong tša Afrika Borwa di fetogile taba yeo e tshwenyago mmušo le setšhaba. Ka lebaka la ditiragalo tša godimo tša dikgaruru tša dikolo, dikolo ga di sa tšewa bjalo ka mafelo a go ruta le go ithuta ao a bolokegilego le ao a bolokegilego.
Go ya ka pono ya Afrika Borwa, dinyakišišo di nepišitše kudu go dikgaruru go baithuti gomme go ya ka tsebo ya monyakišiši, tlhokomelo ye nnyane kudu e filwe dikgaruru go barutiši ka Limpopo, profense ya Afrika Borwa. Monyakišiši o lemogile go hloka ga nepišo kudu ditiragalong tša dikgaruru tšeo di lebišitšwego go barutiši le mekgwa ya bona ya kgotlelelo le maemo ka morago ga go tlaišwa, kudukudu ka gare ga Limpopo.. Dinyakišišo di be di ikemišeditše go utolla ditlamorago tša dikgaruru tša baithuti go barutiši, le go kwešiša mekgwa ya go kgotlelela yeo barutiši ba e šomišago ka morago ga go tlaišwa. Dinyakišišo tše tša boleng e dirišitše teori ya ditshepedišo tša ikholotši bjalo ka tlhako ya yona ya teori.
Sampole e be e akaretša barutiši ba lesometee (monna o tee le basadi ba lesome) bao ba kgethilwego ka maikemišetšo go tšwa dikolong tše tshela tša sekontari tša setšhaba ka Seleteng sa Mopani Bodikela ka profenseng ya Limpopo. Dipoledišano tša go se latele lenaneo la dipotšišo di dirilwe ka go šomiša tlhahlo ya dipoledišano. Dinyakišišo tša diteko ka bakgathatema ba babedi di ile tša dirwa la mathomo go sekaseka go swanelega ga dipotšišo tšeo di nyakišišago maitemogelo a dikgaruru. Tshekatsheko ya morero e šomišitšwe go sekaseka datha yeo e kgobokeditšwego. Le ge maitemogelo ao a abelanwago ke bakgathatema e be e le a moswananoši, tshekatsheko ya morero e utolotše dilo tšeo di swanago dikanegelong tšeo di hlamilwego ke bakgathatema. Dihlogotaba di be di akaretša dibaki tša dikgaruru go barutiši, ditlamorago tša dikgaruru tša baithuti go barutiši, mekgwa ya barutiši ya go kgotlelela le ditsenogare tšeo di šišintšwego ke barutiši.
Diphihlelelo tše kgolo di utolotše gore dikgaruru dikolong di tšwela pele, gomme barutiši ba tšwela pele go ba batšwasehlabelo ba dikgaruru tšeo di dirwago ke baithuti. Bakgathatema ba hlalošitše tlhokego ya thekgo ya tša monagano. Bontši bja bakgathatema bo be ba nyaka gore Kgoro ya Thuto ya Motheo goba Khansele ya Thuto ya Afrika Borwa e hlame molao goba pholisi ya go hlahla barutiši mabapi le go fokotša dikgaruru tša dikolong le go šogana le mathata ka morago ga go tlaišwa. Ka gona dinyakišišo di šišinya gore pholisi e hlongwe go šogana le baithuti bao ba lwantšhago barutiši.; Verskeie berigte oor geweld in Suid-Afrikaanse skole is ’n kwessie van kommer vir beide die regering en die samelewing. Weens die hoë voorkoms van skoolgeweld word skole nie meer as veilige onderrig-en leeromgewings beskou nie.
Vanuit ’n Suid-Afrikaanse perspektief fokus navorsing hoofsaaklik op geweld teenoor leerders en op grond van die navorser se kennis word min aandag gegee aan geweld teen opvoeders in Limpopo, ’n provinsie van Suid-Afrika. Die navorser het opgemerk dat daar ’n ernstige gebrek is aan fokus op voorvalle van geweld gerig op opvoeders en hulle hanteringsmeganismes ná viktimisasie, veral in Limpopo. Die doel van die studie was om die uitwerking van leerdergeweld teenoor opvoeders te verken, en om die hanteringsmeganismes wat opvoeders ná viktimisasie gebruik, te verstaan. Hierdie kwalitatiewe studie het die ekologiese sisteemteorie as teoretiese raamwerk toegepas.
Die steekproef het bestaan uit elf opvoeders (een man en twee vroue) wat doelgerig gekies is uit ses openbare sekondêre skole in die Mopani-Wes-distrik in die Limpopo-provinsie. Semi-gestruktureerde onderhoude is gevoer met behulp van ’n onderhoudsgids. ’n Loodsondersoek met twee deelnemers is eers uitgevoer om die geskiktheid van die vrae wat geweld ondersoek, te bepaal. Tematiese ontleding is gebruik om die data wat ingesamel is, te ontleed. Alhoewel die ervarings wat die deelnemers gedeel het, uniek is, het die tematiese ondersoek gemeenskaplikhede in die verhale wat deur die deelnemers gekonstrueer is, aan die lig gebring. Die temas het die oorsake van geweld teenoor opvoeders, opvoeders se hanteringsmeganismes en intervensies wat deur opvoeders voorgestel is, ingesluit.
Die belangrikste bevindinge het aan die lig gebring dat geweld in skole voortduur, en dat opvoeders steeds slagoffers is van geweld wat deur leerders gepleeg word. Die deelnemers het die behoefte aan sielkundige ondersteuning verwoord. Die meeste deelnemers wou hê dat die Departement van Basiese Onderwys of die Suid-Afrikaanse Onderwysraad ’n wet of beleid moet formuleer om opvoeders op te lei om skoolgeweld te kan verminder en ná viktimisasie te hanteer. Die studie beveel dus aan dat beleid ingestel moet word om leerders te hanteer wat gewelddadig teenoor opvoeders is.
Abstract in English with Sepedi and Afrikaans translations
2023-06-01T00:00:00Z"Telling our stories": exploring and documenting the lived experiences of sexual and gender-diverse offenders in two South African correctional facilities
https://hdl.handle.net/10500/30812
"Telling our stories": exploring and documenting the lived experiences of sexual and gender-diverse offenders in two South African correctional facilities
Madlala, Nkanyiso Lionel
Introduction: Despite having one of the world’s most progressive and inclusive constitutions, South Africa continues to experience significant discrimination and victimisation perpetuated against the LGBTQ+ population. Dehumanising practices are evident in all social institutions, including correctional institutions. While correctional facilities are seen as enclosed institutions, in reality, carceral cultures and practices are continuously influenced and shaped by practices from free society. This means that homophobic beliefs and attitudes in free society find their way into correctional facilities. Unique correctional cultures and practices also function to uphold heteronormativity, thus denying diverse sexual and gender identities. Although these are the seemingly dominant practices, this does not negate multifaceted and positive practices related to sexual and gender diversity in these spaces.
Aim: This study aims to explore and document the lived experiences of sexual and gender-diverse offenders in two South African correctional facilities located in the Gauteng province.
Method: This study uses social constructionism to understand and interpret participants’ narratives and experiences. Social constructionism holds that “truths”, experiences and practices are socially constructed. The qualitative method was used to capture the depth and richness of the participants’ experiences. Thematic analysis was used to analyse the data with a particular focus on reflective thematic analysis, which stresses the importance of the researcher's subjectivity in the data collection and analysis.
Findings: Five primary themes were identified: 1) Segregation vs integration captured the participants’ experiences related to placement, whether in special care or general sections. Overall, the participants reported adverse experiences in special care sections. 2) Sexual and gender identities in the context of incarceration broadly spoke to the continuum of sexual diversity. The participants’ narratives highlighted the “endlessness” of sexual identities. Some participants expressed that they found liberation in incarceration regarding their sexual and gender identities. 3) Systemic homophobia presented participants’ experiences of homophobia, discrimination and marginalisation perpetuated by correctional officials and offenders. 4) Relationships in correctional spaces spoke to issues surrounding intimate relationships in correctional spaces. Some participants narrated experiences of developing meaningful connections with others. 5) The last theme narrated the resilience of sexual and gender-diverse offenders despite the challenges they experienced in correctional institutions.
The overarching experiences reported by participants were those of systemic homophobia and victimisation primarily perpetrated by correctional officials. The pervasive and often blatant discrimination and marginalisation narrated by participants portray correctional facilities as ‘no place for sexual and gender diverse people’. However, participants also reported positive experiences such as sense of liberation in the expression of their diverse identities and building meaningful relationships with others. Despite having to deal with systemic homophobia, participants demonstrated great resilience and strength and found constructive ways of engaging with the carceral environment. This study outlined a few key recommendations that ultimately speak to the need for the revision of DCS incarceration policies and procedures to safeguard the human rights and ensure the safe detention of sexual and gender diverse offenders.; Isingeniso: Naphezu kokuba nomthethosisekelo emhlabeni onenqubekela phambili futhi obandakanya wonke umuntu, iNingizimu Afrika isaqhubeka nokucwaswa nokuhlukunyezwa okugqugquzelwa ebantwini be-LGBTQ+. Imikhuba elulaza ubuntu iyabonakala kuzo zonke izikhungo zezenhlalakahle, kuhlanganise nezikhungo zokuqondiswa kwezimilo. Nakuba izikhungo zokuqondiswa kwezimilo zithathwa njengezikhungo ezivalekile, empeleni, amasiko nezinqubo zokuziphatha ejele zilokhu zithonywa futhi zakhiwe yizinqubo ezivela emphakathini okhululekile. Lokhu kusho ukuthi izinkolelo zokucwaswa kokuthandana kobulili obufanayo kanye nesimo sengqondo emphakathini okhululekile zithola indlela yazo ezikhungweni zokuqondiswa kwezimilo. Amasiko nezinqubo zokuqondisa ezihlukile ziphinde zisebenze ukuze kugcinwe umqondo wokuthi ubulili obuhlukile buyindlela evamile, ngaleyo ndlela kunqabe ukukhonjwa okuhlukahlukene kwezocansi nobulili. Nakuba lezi kuyizinqubo ezibonakala zinamandla, lokhu akuphikisani nemikhuba ehlukahlukene nelungile ehlobene nokuhlukahluka kwezocansi nobulili kulezi zikhala.
Inhloso: Inhloso yalolu cwaningo bekuwukuhlola kanye nokubhala phansi izehlakalo zezaphulamthetho zocansi nezobulili ezihlukene ezikhungweni ezimbili zokuqondiswa kwezimilo zaseNingizimu Afrika ezisesifundazweni saseGauteng.
Indlela: Umbono woqoqo lolwazi nokudaleka kwezimo zomphakathi wasetshenziselwa ukuqonda nokuhumusha ukulandisa kwabahlanganyeli. Umbono woqoqo lolwazi nokudaleka kwezimo zomphakathi ubamba ukuthi "amaqiniso", nemikhuba yakhiwe emphakathini. Indlela ngokuchazayo yasetshenziswa ukuze kuthathwe ukujula nokunotha kokuhlangenwe nakho kwabahlanganyeli. Kusetshenziswe ukuhlaziya indikimba ekuhlaziyeni imininingwane kugxilwe kakhulu ekuhlaziyeni indikimba echazayo, okugcizelela ukubaluleka kokuzicabangela komcwaningi ekuqoqweni nasekuhlaziyeni imininingwane.
Imiphumela: Izindikimba ezinhlanu eziyinhloko zihlonziwe: 1) Ukuhlukaniswa nokuhlanganisa kwagcina ukuhlangenwe nako kwabahlanganyeli okuhlobene nokubekwa, kungaba ngokunakekelwa okukhethekile noma izigaba ezijwayelekile. Sekukonke, abahlanganyeli babike abahlangene nako okubi ezigabeni zokunakekelwa okukhethekile. 2) Ubunikazi kwezocansi nobulili esimeni sokuboshwa kukhulunywe kabanzi ngokuqhubeka kokuhlukahluka kwezocansi. Ukulandisa kwabahlanganyeli kugqamise "ukungapheli" kobunikazi kwezocansi nobulili. Abanye abahlanganyeli bazwakalise ukuthi bathole inkululeko ekuboshweni mayelana nobunikazi babo kwezocansi nobulili. 3) Uhlelo lokucwaswa lokuthandana kobulili obufanayo lwethula okuhlangenwe nakho kwabahlanganyeli mayelana nokucwaswa kokuthandana kobulili obufanayo, ukucwaswa kanye nokubukelwa phansi okugqugquzelwa yizikhulu zokuqondiswa kwezimilo kanye nezephulamthetho. 4) Ubudlelwano ezindaweni zokuqondiswa kwezimilo bukhulume ngezindaba ezithinta ubudlelwano bezocansi ezindaweni zokuqondiswa kwezimilo. Abanye abahlanganyeli balandisa okuhlangenwe nakho kokuthuthukisa ukuxhumana okunenjongo nabanye. 5) Indikimba yokugcina ikhulume ngokukhuthazela kwezigebengu zocansi nezobulili ezihlukene naphezu kwezinselelo abahlangabezane nazo ezikhungweni zokuqondiswa kwezimilo.
Izehlakalo ezivelele ezibikwe ngabahlanganyeli yilezo zokucwaswa kwabantu abathandanayo bobulili obufanayo kanye nokuhlukunyezwa okwenziwa ikakhulukazi yizikhulu zokuhlunyeleliswa kwezimilo. Ukucwasa nokucwaswa okugcwele futhi okuvame ukuba sobala okulandiswa ngabahlanganyeli kuveza izindawo zokuhlunyeleliswa kwezimilo njengokuthi “ayikho indawo yabantu abahlukene ngokocansi nabahlukene ngokobulili”
Kodwa-ke, abahlanganyeli baphinde babika okuhlangenwe nakho okuhle, okufana nomuzwa wenkululeko ekuvezeni ubunjalo babo obuhlukahlukene kanye nokwakha ubudlelwano obunenjongo nabanye. Naphezu kokubhekana nokucwaswa kwabantu abathandanayo bobulili obufanayo, abahlanganyeli babonise ukuqina okukhulu namandla futhi bathola izindlela ezakhayo zokuzibandakanya nendalo yasejele. Lolu cwaningo luveze iziphakamiso ezimbalwa ezibalulekile ezigcina zikhuluma ngesidingo sokubuyekezwa kwezinqubomgomo nezinqubo zokuboshwa zoMnyango Wezinsizakalo Zokuhlunyeleliswa Kwezimilo (DCS) ukuze kuvikelwe amalungelo abantu futhi kuqinisekiswe ukuboshwa okuphephile kwezaphula mthetho eziphathelene ezahlukile ngokocansi ngokobulili.; Matseno: Le fa Aforikaborwa e na le mongwe wa melaotheo e e akaretsang e bile e na le
tswelelopele, e tswelela go nna le tlhaolo le tshotlo e e lebisitsweng kwa setlhopheng sa
LGBTQ+. Go tswelela go nna le ditiragatso tse di swabisang mo ditheong tsa setšhaba, go
akarediwa ditheo tsa kgopololo. Le fa ditlamelo tsa kgopololo di tsewa e le ditheo tse di
tswaletsweng, mekgwa le tiragatso ya botshwarwa e tswelela go tlhotlhelediwa le go bopiwa
ke setšhaba se se kwa ntle. Seno se kaya gore mekgwa le ditumelo tse di kgatlhanong le batho
ba ba ratanang le ba bong bo bo tshwanang tsa batho ba ba kwa ntle di tswelela go fetela mo
dith eong tsa kgopololo. Mekgwa le ditiragatso tse di kgethegileng tsa kgopololo le tsona di
tsweletsa kamogelo ya mokgwatlwaelo wa go ratana ga banna le basadi, mme ka go rialo e
iletsa boitshupo jo bo methalethale jwa boitlhophelo jwa thobalano le bong. Le f a ditiragatso
tseno di bonala di fekeetsa, seno ga se ganetse gore go na le ditiragatso tsa maphatamantsi tse
di amanang le methalethale ya boitlhophelo jwa thobalano le bong mo mafelong a mangwe.
Maikaelelo: Maikaelelo a thutopatlisiso eno e ne e le go tlhotlhomisa le go kwala maitemogelo
a bagolegwa ka bong le boitlhophelo jwa thobalano jwa methalethale kwa ditlamelong tse pedi
tsa kgopololo tsa Aforikaborwa kwa porofenseng ya Gauteng.
Mmeo:Go dirisitswe mmeo wa kagoloago go tlhaloganya le go ranola dikanelo le maitemogelo
a banni le seabe. Kagoloago e dumela gore “dinnete”, maitemogelo le ditiragatso di agwa mo
loagong. Go dirisitswe mmeo wa khwalithatifi go bona boteng le khumo ya maitemog elo a
banni le seabe. Go dirisitswe tokololo go ya ka merero go lokolola data go totilwe tokololo go
ya ka merero le itshekatsheko, e e gatelelang botlhokwa jwa gore mmatlisisi a se ke a tsaya
letlhakore mo kokoanyong le mo tokololong ya data .
Dipoelo:Go supilwe merero e metlhano ya tshimologo: 1) Tlhaolo mo boemong jwa kopano e
tlhagisitswe e le maitemogelo a banni le seabe malebana le ntlha ya go isiwa kwa lefelong, e
ka nna kwa dikarolong tsa tlhokomelo e e kgethegileng gongwe tsa kakaretso. Ka kakar etso,
banni le seabe ba begile fa ba nnile le maitemogelo a a maswe mo dikarolong tsa tlhokomelo e
e kgethegileng. 2) Boitshupo jwa boitlhophelo jwa thobalano le bong mo bokaelong jwa
kgolegelo bo tlhagisa tsweletso ya methalethale ya boitlhophelo jwa thob alano. Dikanelo tsa
banni le seabe di bontshitse “go sa khutleng” ga boitshupo jwa boitlhophelo jwa thobalano.
Banni le seabe ba bangwe ba tlhagisitse fa ba bone kgololesego mo kgolegelong malebana le
boitshupo jwa boitlhophelo jwa thobalano le bong. 3) B anni le seabe ba itemogetse letlhoo
kgatlhanong le batho ba ba ratanang le batho ba bong jo bo tshwanang, go tlhaolwa le go
kgaphelwa thoko go go diragaditsweng ke batlhankedi ba kgopololo le bagolegwa . 4)
Dikamano tsa kwa dikgolegelong di tlhagisa dintlh a tse di ka ga dikamano tsa marato mo
dikgolegelong. Banni le seabe bangwe ba tlhagisitse maitemogelo a go nna le dikgolagano tse
di molemo le ba bangwe. 5) Morero wa bofelo o anetse kgotlhelelo ya bagolegwa ba
boitlhophelo jwa thobalano le bong jwa metha lethale le fa ba ntse ba itemogela dikgwetlho mo
ditheong tsa kgopololo.
Maitemogelomagolo a a begilweng ke banni le seabe ke a letlhoo le le akaretsang kgatlhanong le batho ba ba ratanang le batho ba bong jo bo tshwanang le go tshwarwa makgwakgwa go go diragaditsweng thata ke batlhankedi ba kgopololo. Go tlhaolwa go go mo pepeneneng e bile go sa fele go go tlhagisitsweng ke banni le seabe go bontsha fa ditlamelo tsa kgopololo “e se mafelo a a siametseng batho ba boitlhophelo jwa thobalano le bong jwa methalethale”. Le gale banni le seabe ba begile gape maitemogelo a a siameng a tshwana le go ikutlwa ba gololesegile go tlhagisa boitshupo jwa bona jwa methalethale le go nna le dikamano tse di molemo le ba bangwe. Le fa ba itemogetse letlhoo la batho ba ba ratanang le ba bong jo bo tshwanang, banni le seabe ba bontshitse kgotlhelelo e kgolo le maatla mme ba iponetse ditsela tsa go samagana le seemo sa kwa kgolegelong. Thutopatlisiso eno e tlhagisitse dikatlenegiso di le mmalwa tse tota di tlhagisang botlhokwa jwa gore go sekasekwe dipholisi le ditsamaiso tsa dikgolegelo tsa Lefapha la Ditirelo tsa Kgopololo (DCS) go sireletsa ditshwanelo tsa botho le go netefatsa pabalesego ya bagolegwa ba boitlhophelo jwa thobalano le bong jwa methalethale.
Includes summaries in Zulu and Southern Sotho
2023-10-01T00:00:00Z