A collective biography of teachers’ experiences of school violence and its perceived consequences for curriculum delivery
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Date
2021
Authors
Shabangu, Philangenkosi Excellent
Journal Title
Journal ISSN
Volume Title
Publisher
University of the Free State
Abstract in other languages 𝘚𝘤𝘳𝘰𝘭𝘭 𝘥𝘰𝘸𝘯 𝘧𝘰𝘳 𝘈𝘧𝘳𝘪𝘬𝘢𝘢𝘯𝘴, 𝘚𝘦𝘚𝘰𝘵𝘩𝘰 𝘢𝘯𝘥 𝘐𝘴𝘪𝘡𝘶𝘭𝘶
Abstract in other languages 𝘚𝘤𝘳𝘰𝘭𝘭 𝘥𝘰𝘸𝘯 𝘧𝘰𝘳 𝘈𝘧𝘳𝘪𝘬𝘢𝘢𝘯𝘴, 𝘚𝘦𝘚𝘰𝘵𝘩𝘰 𝘢𝘯𝘥 𝘐𝘴𝘪𝘡𝘶𝘭𝘶
Abstract
𝑬𝒏𝒈𝒍𝒊𝒔𝒉
School violence is a frequent occurrence in many schools in South Africa and finds expression such as teacher on teacher, teacher on student, and student on student violence. It is argued that contributory factors of school violence relate to the poor economic, social, and cultural background of learners, poor parental guidance, and peer pressure. In this study, I explored teachers' experiences of school violence and its perceived consequences for curriculum delivery. This study is situated within the transformative paradigm as it sought to enable collective action towards transformation in responding to the prevailing occurrence of school violence. Furthermore, the study employed critical peace education as a grounding theory to inform such collective action. In line with the qualitative nature of the study, I employed narrative inquiry as a research methodology to interrogate how teachers make sense of their experiences of school violence and the perceived consequences for curriculum delivery. The inquiry focused on narratives as stories of experience, known as experience-centred narratives. As such, I specifically employed collective biography. Collective biography allows a group of people to share memory stories on a chosen topic through the technology of speaking, writing, and listening, thereby allowing participants to identify and unpack the discursive threads and mutual cultural narratives by which subjects shape and render themselves and others recognisable. This study was conducted in the Mashishing education circuit of Bohlabela District in Mpumalanga, South Africa. Five teachers were purposively selected to participate in the study due to their experiences of school violence.
This study employed currere as both the analytical framework and the process of inquiry. Thus, the development of an analytical framework was a significant component of this study because it provided the data generation strategy. The analytical framework of currere allowed participants to engage in a complicated conversation about school violence. This study employed participant journals and two open-ended group discussions as data generation strategies. The participating teachers made use of their journals to recall their past experiences of school violence, capture it as it was, and how these experiences hover over and inform the present. During the open-ended group discussions, participants collectively shared their memories and, based on these, developed possible strategies to mitigate school violence. To interpret the generated data, thematic data analysis was employed, and to ensure trustworthiness, crystallisation was employed. In this study, emphasis was placed on the value of creating collective efforts to transform school communities by working toward and fostering a culture of peace that is conducive to curriculum delivery. Based on the analysis of the generated data, I argue that teachers face school violence, ranging from physical, cultural, and structural violence, daily, and that such manifestations of violence hold negative consequences for curriculum delivery. To mitigate the manifestations of school violence, participating teachers should collectively develop collaborative strategies that can be employed to mitigate school violence and the negative consequences it holds for curriculum delivery.
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𝑨𝒇𝒓𝒊𝒌𝒂𝒂𝒏𝒔 Skoolgeweld kom gereeld voor in baie skole in Suid-Afrika en kan uitspeel tussen onderwyser op onderwyser, onderwyser op student en student oor studentegeweld. Daar word geargumenteer dat bydraende faktore van skoolgeweld verband hou met die swak ekonomiese, sosiale en kulturele agtergrond van leerders, swak ouerleiding en groepsdruk. In hierdie studie het ek onderwysers se ervarings van skoolgeweld en die waargenome gevolge daarvan vir kurrikulumlewering ondersoek. Hierdie studie is gesetel binne die transformatiewe paradigma aangesien dit gepoog het om kollektiewe aksie tot transformasie moontlik te maak in reaksie op die heersende voorkoms van skoolgeweld. Verder het die studie kritiese vredesopvoeding as 'n begrondingsteorie gebruik om so 'n kollektiewe aksie toe te lig. In ooreenstemming met die kwalitatiewe aard van die studie, het ek narratiewe ondersoek as 'n navorsingsmetodologie gebruik om te ondersoek hoe onderwysers sin maak van hul ervarings van skoolgeweld en die waargenome gevolge vir kurrikulumlewering. Die ondersoek het gefokus op narratiewe as ervaringsverhale, bekend as ervaringsgesentreerde narratiewe. As sodanig het ek spesifiek kollektiewe biografie gebruik. Kollektiewe biografie stel 'n groep mense in staat om geheueverhale oor 'n gekose onderwerp te deel deur die tegnologie van praat, skryf en luister, waardeur deelnemers die diskursiewe drade en wedersydse kulturele narratiewe kan identifiseer en uitpak, waardeur subjekte hulself en ander herkenbaar maak en vorm. . Hierdie studie is uitgevoer in die Mashishing-onderwyskring van die Bohlabela-distrik in Mpumalanga, Suid-Afrika. Vyf onderwysers is doelbewus gekies om aan die studie deel te neem weens hul ervarings van skoolgeweld. Hierdie studie het die metode van currere as beide die analitiese raamwerk en die proses van ondersoek gebruik. Die ontwikkeling van 'n analitiese raamwerk was dus 'n beduidende komponent van hierdie studie omdat dit die datagenereringstrategie verskaf het. Die analitiese raamwerk van currere het deelnemers toegelaat om in 'n ingewikkelde gesprek oor skoolgeweld betrokke te raak. Hierdie studie het deelnemerjoernale en twee oop-einde groepbesprekings as datagenereringstrategieë gebruik. Die deelnemende onderwysers het van hul joernale gebruik gemaak om hul vorige ervarings van skoolgeweld te herroep, dit vas te lê soos dit was, en hoe hierdie ervarings die hede toelig. Tydens die oop groepbesprekings het deelnemers gesamentlik hul herinneringe gedeel en, op grond hiervan, moontlike strategieë ontwikkel om skoolgeweld te versag. Om die gegenereerde data te interpreteer, is tematiese data-analise gebruik, en om betroubaarheid te verseker, is kristallisasie gebruik. In hierdie studie is klem geplaas op die waarde van die skep van kollektiewe pogings om skoolgemeenskappe te transformeer deur te werk aan 'n kultuur van vrede wat bevorderlik is vir kurrikulumlewering, en dit te bevorder. Gebaseer op die ontleding van die gegenereerde data, argumenteer ek dat onderwysers daagliks deur skoolgeweld in die gesig gestaar word, wat wissel van fisiese, kulturele en strukturele geweld, en dat sulke manifestasies van geweld negatiewe gevolge vir kurrikulumlewering inhou. Om die manifestasies van skoolgeweld te versag, moet deelnemende onderwysers gesamentlik samewerkende strategieë ontwikkel wat gebruik kan word om skoolgeweld te versag, asook die negatiewe gevolge wat dit vir kurrikulumlewering inhou. ___________________________________________________________________
𝑺𝒆𝑺𝒐𝒕𝒉𝒐 Meferefere e etsahala hangata dikolong Afrika Borwa mme e itlhahisa ho tloha ho tijhere ho ya ho titjhere e nngwe, ho tloha ho titjhere ho ya ho ngwana wa sekolo, ho tloha ho ngwana wa sekolo ho ya ho ngwana e mong wa sekolo. Ho hlaloseha ha dintho tse bakang meferefere dikolong ke bofuma, botjhaba le meetlo e bopileng metheo ya moithuti, bofokodi ba tataiso ya batswadi, le kgatello e etswang ke dithaka. Diphuputso tsena di fuputsa le ho sibolla tsa bophelo ba dititjhere dikolong tse moferefere le ho hlahloba ditlamorao tsa meferefere eo mabapi le ho sebedisa moralo thuto. Diphuputso tsena di itshetlehile ka lewa la ho fetola boemo jwalo ka ha le tshepelwa ho thusa boemo ba ho ipopa ngatananngwe ho tlisa diphetoho, ho arabela diqholotso tse hlahang hangata dikolong tse nang le meferefere. Ho feta moo, diphuputso di dipatlisiso tsa thuto tsa kgotso e le lewa/ teori ya diphuputso ho thusa ho bopa moya wa bomong le ho ba ngatananngwe mosebetsing. Ho ikamahantswe le sebopeho sa diphuputso tsena tsa pele, ke sebedisitse mokgwa wa bophetipatlisiso e le mokgwa wa diphuputso wa ho fatisisa ho dititjhere ho etsa moelelo wa tseo ba fetileng ho tsona dikolong tse nang le moferefere ona le ho sheba ditholwana tsa sona mabapi le ho fetisa moralo wa thuto. Dipatlisiso di tsepamisitse maikutlo dipaleng tse phetwang ke ba bileng le seabo, ba tsebahalang ka hore ke bapheti le balatswi ba tse phetwang. Kahoo ka kotloloho, ke sebedisitse ngatananngwe ya dipale tsa bapheti. Dipale tse bokeletsweng tsa bapheti di dumella sehlopha sa batho ho arolelana tse fetileng hodima sehlooho se kgethilweng mme ba sebedisa maranrang ho bua, ho ngola le ho mamela e leng tse neng di ba dumella ho ba le seabo ho utlwisisa le ho rarolla mathata, ditshoso le dipale tsa botjhaba tse hlomphang (bopheti bo dumella botjhaba) tse bopang seo ho buuwang ka sona le ho ipona le ho hlokomela boteng ba ba bang. Diphuputso tsena di entswe setsing sa thuto sa Mashishing, seterekeng sa Bohlabelo, Mpumalanga, Afrika Borwa. Dititjhere tse hlano di ne di kgethilwe ka lebaka la diphuputso ho tla ba le seabo diphuputsong tsena ho latela ho feta ha bona ka hara mathata a meferefere dikolong. Diphuputso tsena di sebedisa currere le bomanolli e leng ditshiya tsa bohlokwa kaha di thusitse ho bokella ditaba ka mawala a tswellang. Lewa la ho manolla la currere le thusitse hore ba bileng le seabo ba atlehe ho kenella ka hara dipuisano tse tebileng ka dikolong tse moferefere. Diphuputso tsena di sebedisitse dipale tsa bafuputsuwa le dipotso tse bulehileng dipuisanong le dihlopha tseo e leng bahlahisi ba ditaba ka mawa a tswellang. Dititjhere tse bileng le seabo di sebedisitse dipale ho ikgopotsa tseo di fetileng ho tsona dikolong tse moferefere, le hore na tseo di fetileng ho tsona di ka beha tsa kajeno leseding jwang. Nakong ya dipotso tse dumellang ya arabang ho araba, ba nkileng karolo ba ile ba arolelana tseo ba di hopolang mme ba ipapisitse le tsona, ba ile ba theha mawala a ka sebediswang ho hlola meferefere dikolong. Ho toloka ditaba tse bokelletsweng, ditaba di ile tsa hlophiswa ho ya ka mookotaba le ho etsa bonnete ba hore botshepehi, ho hlakahlaki di ile tsa sebediswa. Diphuputsong tsena, ho ile ha toboketswa ka matla bohlokwa ba bongatananngwe ditekong tsa ho fetola dikolo tsa setjhaba hore di sebetse le ho kgothaletsa moetlo wa kgotso e dumellanang le hore moralo wa thuto o sebediswe. Ke ipapisitse le ditaba tsa diphuputso, maikutlo a ka ke hore dititjhere tse ileng tsa tobana le dikolo tse moferefere, ebang ke wa ho lwana/ ho otla, wa moetlo, le moferefere o hlophisitsweng, letsatsi le letsatsi, mme tsohle tse moferefere di tlisitse ditholwana tse bosula bakeng sa ho sebedisa moralo wa thuto. Ho tlisa tharollo, ho meferefere ya dikolong, dititjhere tse bileng le seabo di itse ho ba kgokanyana phiri ho etswe mawala a ka sebediswang ho fedisa meferefere dikolong hape ditholwana tse bosula di sitisa moralo wa thuto ho sebediswa. ___________________________________________________________________
𝑰𝒔𝒊𝒁𝒖𝒍𝒖 Udlame lwasesikoleni luvamisile ukwenzeka ezikoleni eziningi eNingizimu Afrikha futhi luvela ngokuthi lube phakathi kukathisha nothisha, uthisha nomfundi, kanye nomfundi nomfundi. Kuphikiswana ngokuthi izici eziyimbangela yodlame lwasezikoleni zihlobene nemuva elingekho esimeni esikahle kwezomnotho, kwezenhlalo, namasiko kubafundi, ukungabibikho kahle kwesandla sabazali, kanye nengcindezi yontanga. Kulolu cwaningo, ngibheke ulwazi lothisha nabahlangane nakho makuza odlameni lwasesikoleni kanye nemiphumela yalo ebonwayo ekulethweni kwezifundo. Lolu cwaningo lungaphakathi kwepharadayimu yoguquko njengoba belufuna ukwenza kube nesinyathelo esihlangene soguquko ekuphenduleni ukulokhu kwenzeka udlame ezikoleni. Ngaphezu kwalokho, lolu cwaningo lusebenzise imfundo yokuthula ebalulekile njengenjululwazi evivayo yokwazisa isinyathelo esinjalo esihlangene. Ngokuhambisana nokuthi ucwaningo olwekhwalithethivu, ngisebenzise uphenyo olulandayo njengendlela yocwaningo ukuze ngiphenye ukuthi othisha bakuqonda kanjani ababhekane nakho mayelana nodlame lwasesikoleni kanye nemiphumela ebonwayo olunayo ekulethweni kwezifundo. Uphenyo lugxile ezindabeni ezilandayo njengezindaba zesipiliyoni, ezaziwa ngokuthi izindaba ezigxile kokuhlangatshezwane nakho. Kanjalo, ngasebenzisa ibhayografi ehlanganisayo. Ibhayografi ehlanganisayo ivumela iqembu labantu ukuthi lixoxe ngezindaba zezinto asebebhekane nazo maqondana nesihloko esikhethiwe ngokusebenzisa ubuchwepheshe bokukhuluma, ukubhala, nokulalela, ngaleyo ndlela ivumela ababambiqhaza ukuthi babone futhi baveze imicu yokuxoxisana kanye nokulandisa okuhambisanayo kwamasiko okubumba ngakho izihloko futhi zenze bona nabanye babonakale. Lolu cwaningo lwenziwe esekethini yezemfundo yaseMashishing esifundeni saseBohlabela eMpumalanga, eNingizimu Afrikha. Othisha abahlanu bakhethwa ngenhloso yokuba babambe iqhaza ocwaningweni ngenxa yesipiliyoni sabo ngodlame lwasesikoleni. Lolu cwaningo lusebenzise icurrere njengohlaka lokuhlaziya kanye nenqubo yophenyo. Ngakho, ukuthuthukiswa kohlaka lokuhlaziya bekuyingxenye ebalulekile yalolu cwaningo ngoba lunikeze isu lokuthola ulwazi. Uhlaka lokuhlaziya lwecurrere luvumele ababambiqhaza ukuthi bahlanganyele engxoxweni enzima mayelana nodlame lwesikole. Lolu cwaningo lusebenzise amajenali ababambiqhaza kanye nezingxoxo ezimbili zamaqembu ezivulekile njengamasu okuthola ulwazi. Othisha ababambe iqhaza basebenzise amajenali abo ukuze bakhumbule izehlakalo zabo zangaphambili zodlame lwasesikoleni, balubhale njengoba lwalunjalo, kanye nokuthi lezi zigigaba zihamba kanjani futhi zinamthelela muni manje. Ngesikhathi sezingxoxo zeqembu ezivulekile, ababambiqhaza bahlanganyela ngokuxoxa okwabehlela futhi, ngalokho, bakha amasu abangawasebenzisa ukunciphisa udlame lwasesikoleni. Ukuze kuhunyushwe ulwazi olutholiwe, kusetshenziswe ukuhlaziywa kolwazi ngokwezihloko, futhi ukuze kuqinisekiswe ukwethembeka, kusetshenziswa inqubo yokunemba. Kulolu cwaningo, kwagcizelelwa ukubaluleka kokwenza imizamo ehlangene ukuguqula imiphakathi yezikole ngokusebenzela nokugqugquzela isiko lokuthula elenza ukulethwa kwezifundo kubelula. Ngokusekelwe ekuhlaziyweni kolwazi olutholiwe, ngiphikisa ngokuthi othisha nsuku zonke babhekana nodlame lwasesikoleni, kusukela odlameni lomzimba, lwamasiko, kanye nolwenhlalo, nokuthi ukwenzeka kwalolo dlame kunemiphumela engemihle ekulethweni kwezifundo. Ukuze kuncishiswe ukwenzeka kodlame lwasesikoleni, othisha ababambe iqhaza kufanele ngokuhlanganyela bakhe amasu okusebenzisana angasetshenziswa ukunciphisa udlame lwasesikoleni kanye nemiphumela emibi olunayo ekulethweni kwezifundo. ___________________________________________________________________
𝑨𝒇𝒓𝒊𝒌𝒂𝒂𝒏𝒔 Skoolgeweld kom gereeld voor in baie skole in Suid-Afrika en kan uitspeel tussen onderwyser op onderwyser, onderwyser op student en student oor studentegeweld. Daar word geargumenteer dat bydraende faktore van skoolgeweld verband hou met die swak ekonomiese, sosiale en kulturele agtergrond van leerders, swak ouerleiding en groepsdruk. In hierdie studie het ek onderwysers se ervarings van skoolgeweld en die waargenome gevolge daarvan vir kurrikulumlewering ondersoek. Hierdie studie is gesetel binne die transformatiewe paradigma aangesien dit gepoog het om kollektiewe aksie tot transformasie moontlik te maak in reaksie op die heersende voorkoms van skoolgeweld. Verder het die studie kritiese vredesopvoeding as 'n begrondingsteorie gebruik om so 'n kollektiewe aksie toe te lig. In ooreenstemming met die kwalitatiewe aard van die studie, het ek narratiewe ondersoek as 'n navorsingsmetodologie gebruik om te ondersoek hoe onderwysers sin maak van hul ervarings van skoolgeweld en die waargenome gevolge vir kurrikulumlewering. Die ondersoek het gefokus op narratiewe as ervaringsverhale, bekend as ervaringsgesentreerde narratiewe. As sodanig het ek spesifiek kollektiewe biografie gebruik. Kollektiewe biografie stel 'n groep mense in staat om geheueverhale oor 'n gekose onderwerp te deel deur die tegnologie van praat, skryf en luister, waardeur deelnemers die diskursiewe drade en wedersydse kulturele narratiewe kan identifiseer en uitpak, waardeur subjekte hulself en ander herkenbaar maak en vorm. . Hierdie studie is uitgevoer in die Mashishing-onderwyskring van die Bohlabela-distrik in Mpumalanga, Suid-Afrika. Vyf onderwysers is doelbewus gekies om aan die studie deel te neem weens hul ervarings van skoolgeweld. Hierdie studie het die metode van currere as beide die analitiese raamwerk en die proses van ondersoek gebruik. Die ontwikkeling van 'n analitiese raamwerk was dus 'n beduidende komponent van hierdie studie omdat dit die datagenereringstrategie verskaf het. Die analitiese raamwerk van currere het deelnemers toegelaat om in 'n ingewikkelde gesprek oor skoolgeweld betrokke te raak. Hierdie studie het deelnemerjoernale en twee oop-einde groepbesprekings as datagenereringstrategieë gebruik. Die deelnemende onderwysers het van hul joernale gebruik gemaak om hul vorige ervarings van skoolgeweld te herroep, dit vas te lê soos dit was, en hoe hierdie ervarings die hede toelig. Tydens die oop groepbesprekings het deelnemers gesamentlik hul herinneringe gedeel en, op grond hiervan, moontlike strategieë ontwikkel om skoolgeweld te versag. Om die gegenereerde data te interpreteer, is tematiese data-analise gebruik, en om betroubaarheid te verseker, is kristallisasie gebruik. In hierdie studie is klem geplaas op die waarde van die skep van kollektiewe pogings om skoolgemeenskappe te transformeer deur te werk aan 'n kultuur van vrede wat bevorderlik is vir kurrikulumlewering, en dit te bevorder. Gebaseer op die ontleding van die gegenereerde data, argumenteer ek dat onderwysers daagliks deur skoolgeweld in die gesig gestaar word, wat wissel van fisiese, kulturele en strukturele geweld, en dat sulke manifestasies van geweld negatiewe gevolge vir kurrikulumlewering inhou. Om die manifestasies van skoolgeweld te versag, moet deelnemende onderwysers gesamentlik samewerkende strategieë ontwikkel wat gebruik kan word om skoolgeweld te versag, asook die negatiewe gevolge wat dit vir kurrikulumlewering inhou. ___________________________________________________________________
𝑺𝒆𝑺𝒐𝒕𝒉𝒐 Meferefere e etsahala hangata dikolong Afrika Borwa mme e itlhahisa ho tloha ho tijhere ho ya ho titjhere e nngwe, ho tloha ho titjhere ho ya ho ngwana wa sekolo, ho tloha ho ngwana wa sekolo ho ya ho ngwana e mong wa sekolo. Ho hlaloseha ha dintho tse bakang meferefere dikolong ke bofuma, botjhaba le meetlo e bopileng metheo ya moithuti, bofokodi ba tataiso ya batswadi, le kgatello e etswang ke dithaka. Diphuputso tsena di fuputsa le ho sibolla tsa bophelo ba dititjhere dikolong tse moferefere le ho hlahloba ditlamorao tsa meferefere eo mabapi le ho sebedisa moralo thuto. Diphuputso tsena di itshetlehile ka lewa la ho fetola boemo jwalo ka ha le tshepelwa ho thusa boemo ba ho ipopa ngatananngwe ho tlisa diphetoho, ho arabela diqholotso tse hlahang hangata dikolong tse nang le meferefere. Ho feta moo, diphuputso di dipatlisiso tsa thuto tsa kgotso e le lewa/ teori ya diphuputso ho thusa ho bopa moya wa bomong le ho ba ngatananngwe mosebetsing. Ho ikamahantswe le sebopeho sa diphuputso tsena tsa pele, ke sebedisitse mokgwa wa bophetipatlisiso e le mokgwa wa diphuputso wa ho fatisisa ho dititjhere ho etsa moelelo wa tseo ba fetileng ho tsona dikolong tse nang le moferefere ona le ho sheba ditholwana tsa sona mabapi le ho fetisa moralo wa thuto. Dipatlisiso di tsepamisitse maikutlo dipaleng tse phetwang ke ba bileng le seabo, ba tsebahalang ka hore ke bapheti le balatswi ba tse phetwang. Kahoo ka kotloloho, ke sebedisitse ngatananngwe ya dipale tsa bapheti. Dipale tse bokeletsweng tsa bapheti di dumella sehlopha sa batho ho arolelana tse fetileng hodima sehlooho se kgethilweng mme ba sebedisa maranrang ho bua, ho ngola le ho mamela e leng tse neng di ba dumella ho ba le seabo ho utlwisisa le ho rarolla mathata, ditshoso le dipale tsa botjhaba tse hlomphang (bopheti bo dumella botjhaba) tse bopang seo ho buuwang ka sona le ho ipona le ho hlokomela boteng ba ba bang. Diphuputso tsena di entswe setsing sa thuto sa Mashishing, seterekeng sa Bohlabelo, Mpumalanga, Afrika Borwa. Dititjhere tse hlano di ne di kgethilwe ka lebaka la diphuputso ho tla ba le seabo diphuputsong tsena ho latela ho feta ha bona ka hara mathata a meferefere dikolong. Diphuputso tsena di sebedisa currere le bomanolli e leng ditshiya tsa bohlokwa kaha di thusitse ho bokella ditaba ka mawala a tswellang. Lewa la ho manolla la currere le thusitse hore ba bileng le seabo ba atlehe ho kenella ka hara dipuisano tse tebileng ka dikolong tse moferefere. Diphuputso tsena di sebedisitse dipale tsa bafuputsuwa le dipotso tse bulehileng dipuisanong le dihlopha tseo e leng bahlahisi ba ditaba ka mawa a tswellang. Dititjhere tse bileng le seabo di sebedisitse dipale ho ikgopotsa tseo di fetileng ho tsona dikolong tse moferefere, le hore na tseo di fetileng ho tsona di ka beha tsa kajeno leseding jwang. Nakong ya dipotso tse dumellang ya arabang ho araba, ba nkileng karolo ba ile ba arolelana tseo ba di hopolang mme ba ipapisitse le tsona, ba ile ba theha mawala a ka sebediswang ho hlola meferefere dikolong. Ho toloka ditaba tse bokelletsweng, ditaba di ile tsa hlophiswa ho ya ka mookotaba le ho etsa bonnete ba hore botshepehi, ho hlakahlaki di ile tsa sebediswa. Diphuputsong tsena, ho ile ha toboketswa ka matla bohlokwa ba bongatananngwe ditekong tsa ho fetola dikolo tsa setjhaba hore di sebetse le ho kgothaletsa moetlo wa kgotso e dumellanang le hore moralo wa thuto o sebediswe. Ke ipapisitse le ditaba tsa diphuputso, maikutlo a ka ke hore dititjhere tse ileng tsa tobana le dikolo tse moferefere, ebang ke wa ho lwana/ ho otla, wa moetlo, le moferefere o hlophisitsweng, letsatsi le letsatsi, mme tsohle tse moferefere di tlisitse ditholwana tse bosula bakeng sa ho sebedisa moralo wa thuto. Ho tlisa tharollo, ho meferefere ya dikolong, dititjhere tse bileng le seabo di itse ho ba kgokanyana phiri ho etswe mawala a ka sebediswang ho fedisa meferefere dikolong hape ditholwana tse bosula di sitisa moralo wa thuto ho sebediswa. ___________________________________________________________________
𝑰𝒔𝒊𝒁𝒖𝒍𝒖 Udlame lwasesikoleni luvamisile ukwenzeka ezikoleni eziningi eNingizimu Afrikha futhi luvela ngokuthi lube phakathi kukathisha nothisha, uthisha nomfundi, kanye nomfundi nomfundi. Kuphikiswana ngokuthi izici eziyimbangela yodlame lwasezikoleni zihlobene nemuva elingekho esimeni esikahle kwezomnotho, kwezenhlalo, namasiko kubafundi, ukungabibikho kahle kwesandla sabazali, kanye nengcindezi yontanga. Kulolu cwaningo, ngibheke ulwazi lothisha nabahlangane nakho makuza odlameni lwasesikoleni kanye nemiphumela yalo ebonwayo ekulethweni kwezifundo. Lolu cwaningo lungaphakathi kwepharadayimu yoguquko njengoba belufuna ukwenza kube nesinyathelo esihlangene soguquko ekuphenduleni ukulokhu kwenzeka udlame ezikoleni. Ngaphezu kwalokho, lolu cwaningo lusebenzise imfundo yokuthula ebalulekile njengenjululwazi evivayo yokwazisa isinyathelo esinjalo esihlangene. Ngokuhambisana nokuthi ucwaningo olwekhwalithethivu, ngisebenzise uphenyo olulandayo njengendlela yocwaningo ukuze ngiphenye ukuthi othisha bakuqonda kanjani ababhekane nakho mayelana nodlame lwasesikoleni kanye nemiphumela ebonwayo olunayo ekulethweni kwezifundo. Uphenyo lugxile ezindabeni ezilandayo njengezindaba zesipiliyoni, ezaziwa ngokuthi izindaba ezigxile kokuhlangatshezwane nakho. Kanjalo, ngasebenzisa ibhayografi ehlanganisayo. Ibhayografi ehlanganisayo ivumela iqembu labantu ukuthi lixoxe ngezindaba zezinto asebebhekane nazo maqondana nesihloko esikhethiwe ngokusebenzisa ubuchwepheshe bokukhuluma, ukubhala, nokulalela, ngaleyo ndlela ivumela ababambiqhaza ukuthi babone futhi baveze imicu yokuxoxisana kanye nokulandisa okuhambisanayo kwamasiko okubumba ngakho izihloko futhi zenze bona nabanye babonakale. Lolu cwaningo lwenziwe esekethini yezemfundo yaseMashishing esifundeni saseBohlabela eMpumalanga, eNingizimu Afrikha. Othisha abahlanu bakhethwa ngenhloso yokuba babambe iqhaza ocwaningweni ngenxa yesipiliyoni sabo ngodlame lwasesikoleni. Lolu cwaningo lusebenzise icurrere njengohlaka lokuhlaziya kanye nenqubo yophenyo. Ngakho, ukuthuthukiswa kohlaka lokuhlaziya bekuyingxenye ebalulekile yalolu cwaningo ngoba lunikeze isu lokuthola ulwazi. Uhlaka lokuhlaziya lwecurrere luvumele ababambiqhaza ukuthi bahlanganyele engxoxweni enzima mayelana nodlame lwesikole. Lolu cwaningo lusebenzise amajenali ababambiqhaza kanye nezingxoxo ezimbili zamaqembu ezivulekile njengamasu okuthola ulwazi. Othisha ababambe iqhaza basebenzise amajenali abo ukuze bakhumbule izehlakalo zabo zangaphambili zodlame lwasesikoleni, balubhale njengoba lwalunjalo, kanye nokuthi lezi zigigaba zihamba kanjani futhi zinamthelela muni manje. Ngesikhathi sezingxoxo zeqembu ezivulekile, ababambiqhaza bahlanganyela ngokuxoxa okwabehlela futhi, ngalokho, bakha amasu abangawasebenzisa ukunciphisa udlame lwasesikoleni. Ukuze kuhunyushwe ulwazi olutholiwe, kusetshenziswe ukuhlaziywa kolwazi ngokwezihloko, futhi ukuze kuqinisekiswe ukwethembeka, kusetshenziswa inqubo yokunemba. Kulolu cwaningo, kwagcizelelwa ukubaluleka kokwenza imizamo ehlangene ukuguqula imiphakathi yezikole ngokusebenzela nokugqugquzela isiko lokuthula elenza ukulethwa kwezifundo kubelula. Ngokusekelwe ekuhlaziyweni kolwazi olutholiwe, ngiphikisa ngokuthi othisha nsuku zonke babhekana nodlame lwasesikoleni, kusukela odlameni lomzimba, lwamasiko, kanye nolwenhlalo, nokuthi ukwenzeka kwalolo dlame kunemiphumela engemihle ekulethweni kwezifundo. Ukuze kuncishiswe ukwenzeka kodlame lwasesikoleni, othisha ababambe iqhaza kufanele ngokuhlanganyela bakhe amasu okusebenzisana angasetshenziswa ukunciphisa udlame lwasesikoleni kanye nemiphumela emibi olunayo ekulethweni kwezifundo. ___________________________________________________________________
Description
Dissertation (M.Ed.(Curriculum Studies))--University of the Free State, 2021
Keywords
School violence, Curriculum delivery, Critical peace education, Currere, Collective biography, Collaboration, Culture of peace