Ukumodela indima kuyisici esaziwa kabanzi semfundo yezokwelapha futhi kuhlotshaniswa nemiphumela eminingana ezuzisayo kubafundi bezokwelapha, njengokukhuthaza ukuthuthukiswa kobungcweti kanye nomuzwa wokuba yingxenye yabo. Kodwa-ke, kubafundi abangamelwe kahle kwezokwelapha ngokohlanga nangobuzwe (i-URiM), ukuhlonza amamodeli omtholampilo kungase kungabonakali ngoba awahlanganyeli isizinda esifanayo sobuhlanga njengesisekelo sokuqhathanisa umphakathi. Lolu cwaningo luhlose ukufunda kabanzi ngamamodeli okulingisa abafundi be-URIM abanawo esikoleni sezokwelapha kanye nenani elengeziwe lamamodeli okulingisa abamele.
Kulolu cwaningo olunemininingwane, sisebenzise indlela yokuqonda ukuhlola okuhlangenwe nakho kwabaphothule i-URIM ngamamodeli esikoleni sezokwelapha. Senze izingxoxo ezihlelekile nabantu abayi-10 abaphothule i-URIM ukuze sifunde ngemibono yabo ngamamodeli, ukuthi obani amamodeli abo ngesikhathi sesikole sezokwelapha, nokuthi kungani bebheka laba bantu njengezibonelo. Imiqondo ebucayi yanquma uhlu lwezindikimba, imibuzo yengxoxo, kanye namakhodi okugcina acacisayo emzuliswaneni wokuqala wokubhala amakhodi.
Abahlanganyeli banikezwa isikhathi sokucabanga ngokuthi iyini i-model nokuthi obani abayizibonelo zabo. Ukuba khona kwezibonelo kwakungabonakali njengoba babengakaze bakucabange ngaphambili, futhi abahlanganyeli babonakala bengabaza futhi bengakhululekile lapho bexoxa ngezibonelo zabameleli. Ekugcineni, bonke abahlanganyeli bakhetha abantu abaningi kunokuba bakhethe umuntu oyedwa njengezibonelo. Laba zibonelo basebenza umsebenzi ohlukile: izibonelo ezivela ngaphandle kwesikole sezokwelapha, njengabazali, ababakhuthaza ukuba basebenze kanzima. Kunezibonelo ezimbalwa zezokwelapha ezisebenza ngokuyinhloko njengezibonelo zokuziphatha kobungcweti. Ukuntuleka kokumelwa phakathi kwamalungu akukhona ukuntuleka kwezibonelo.
Lolu cwaningo lusinika izindlela ezintathu zokucabanga kabusha ngamamodeli emfundo yezokwelapha. Okokuqala, lugxile emasikweni: ukuba nemodeli akubonakali njengasezincwadini ezikhona ngamamodeli, okusekelwe kakhulu ocwaningweni olwenziwe e-United States. Okwesibili, njengesakhiwo sokucabanga: abahlanganyeli bahileleke ekulingiseni okukhethiwe, lapho babengenalo imodeli ejwayelekile yezokwelapha, kodwa kunalokho babheka imodeli njenge-mosaic yezinto ezivela kubantu abahlukene. Okwesithathu, amamodeli awanalo nje kuphela izinga lokuziphatha kodwa futhi anenani elingokomfanekiso, lokhu kokugcina kubaluleke kakhulu kubafundi be-URIM njengoba kuncike kakhulu ekuqhathanisweni komphakathi.
Iqembu labafundi bezikole zezokwelapha zaseDashi liya ngokuya lihlukahluka ngokwezinhlanga [1, 2], kodwa abafundi abavela emaqenjini angamelwe kahle kwezokwelapha (i-URiM) bathola amamaki aphansi emitholampilo kunamaqembu amaningi ezinhlanga [1, 3, 4]. Ngaphezu kwalokho, abafundi be-URiM banamathuba amancane okuthuthuka baye kwezokwelapha (okuthiwa “umbhobho wezokwelapha ovuzayo” [5, 6]) futhi babhekana nokungaqiniseki kanye nokuhlukaniswa [1, 3]. Lawa maphethini awahlukile eNetherlands: izincwadi zibika ukuthi abafundi be-URIM babhekene nezinkinga ezifanayo kwezinye izingxenye zaseYurophu [7, 8], e-Australia nase-USA [9, 10, 11, 12, 13, 14].
Izincwadi zemfundo yobuhlengikazi ziphakamisa ukungenelela okuningana kokusekela abafundi be-URIM, okunye okuwuphawu "lwesibonelo esibonakalayo sabantu abambalwa" [15]. Kwabafundi bezokwelapha ngokuvamile, ukuchayeka kumamodeli abalulekile kuhlotshaniswa nokuthuthukiswa kobunikazi babo bomsebenzi [16, 17], umuzwa wokuba yingxenye yezemfundo [18, 19], ukuqonda ikharikhulamu efihliwe [20], kanye nokukhetha izindlela zezokwelapha. zokuhlala [21,22, 23,24]. Phakathi kwabafundi be-URIM ikakhulukazi, ukuntuleka kwamamodeli abalulekile kuvame ukubizwa njengenkinga noma isithiyo empumelelweni yezemfundo [15, 23, 25, 26].
Njengoba kunikezwe izinselele abafundi be-URIM ababhekene nazo kanye nenani elingaba khona lama-isibonelo ekunqobeni (ezinye zalezi zinselele), lolu cwaningo luhlose ukuthola ukuqonda okuhlangenwe nakho kwabafundi be-URIM kanye nezinto abazicabangelayo mayelana nama-isibonelo esikoleni sezokwelapha. Kule nqubo, sihlose ukufunda kabanzi ngama-isibonelo abafundi be-URIM kanye nenani elengeziwe lama-isibonelo abamele.
Ukumodela indima kubhekwa njengesu elibalulekile lokufunda emfundweni yezokwelapha [27, 28, 29]. Amamodeli ayisibonelo angenye yezinto ezinamandla kakhulu "ezithonya [...] ubuwena bochwepheshe bodokotela" futhi, ngenxa yalokho, "isisekelo sokuxhumana nabantu" [16]. Anikeza "umthombo wokufunda, isisusa, ukuzikhethela kanye nesiqondiso somsebenzi" [30] futhi enza kube lula ukuthola ulwazi oluyimfihlo kanye "nokuhamba kusuka emaphethelweni kuya enkabeni yomphakathi" abafundi nezakhamuzi abafisa ukujoyina [16]. Uma abafundi bezokwelapha abamelwe kahle ngokohlanga nangokohlanga benamathuba amancane okuthola amamodeli esikoleni sezokwelapha, lokhu kungaphazamisa intuthuko yabo yobuwena bobuchwepheshe.
Izifundo eziningi zamamodeli emisebenzi yezokwelapha zihlole izimfanelo zabafundisi bezokwelapha abahle, okusho ukuthi uma udokotela ehlola amabhokisi amaningi, kulapho kungenzeka khona ukuthi abe yisibonelo kubafundi bezokwelapha [31,32,33,34]. Umphumela ube ulwazi oluningi oluchazayo mayelana nabafundisi bezokwelapha njengamamodeli okuziphatha amakhono atholwe ngokubuka, okushiya isikhala solwazi mayelana nendlela abafundi bezokwelapha ababona ngayo amamodeli abo nokuthi kungani amamodeli emisebenzi ebalulekile.
Izazi zemfundo yezokwelapha ziyaqaphela kabanzi ukubaluleka kwamamodeli ekuthuthukisweni kobungcweti kwabafundi bezokwelapha. Ukuqonda okujulile ngezinqubo eziyisisekelo zamamodeli kuyinkimbinkimbi ngenxa yokuntuleka kokuvumelana ngezincazelo kanye nokusetshenziswa okungaguquki kwemiklamo yocwaningo [35, 36], izinguquko zemiphumela, izindlela, kanye nomongo [31, 37, 38]. Kodwa-ke, ngokuvamile kwamukelwa ukuthi izakhi ezimbili eziyinhloko zemfundiso yokuqonda inqubo yokulingisa indima ukufunda komphakathi kanye nokuhlonza indima [30]. Okokuqala, ukufunda komphakathi, kusekelwe kumbono kaBandura wokuthi abantu bafunda ngokubuka kanye nokulingisa [36]. Okwesibili, ukuhlonza indima, kubhekisela “ekukhangeni komuntu kubantu abona ukufana nabo” [30].
Emkhakheni wokuthuthukiswa komsebenzi, kuye kwenziwa inqubekela phambili enkulu ekuchazeni inqubo yokulingisa indima. UDonald Gibson wahlukanisa amamodeli okulingisa kumagama ahlobene eduze futhi avame ukushintshaniswa ngokuthi “imodeli yokuziphatha” kanye “nomeluleki,” enikeza amamodeli okuziphatha kanye nabeluleki imigomo ehlukene yokuthuthukiswa [30]. Amamodeli okuziphatha aqondiswe ekubukeni nasekufundeni, abeluleki babonakala ngokubandakanyeka nokusebenzisana, futhi amamodeli okulingisa aphefumulela ngokuhlonza kanye nokuqhathaniswa komphakathi. Kulesi sihloko, sikhethe ukusebenzisa (nokuthuthukisa) incazelo kaGibson yemodeli yokulingisa: “isakhiwo sokuqonda esisekelwe ezicini zabantu abaphethe izindima zomphakathi umuntu akholelwa ukuthi zifana naye ngandlela thile, futhi ngethemba lokukhulisa ukufana okubonakalayo ngokufanisa lezi zimfanelo” [30]. Le ncazelo igcizelela ukubaluleka kobunikazi bomphakathi kanye nokufana okubonakalayo, izithiyo ezimbili ezingaba khona zabafundi be-URIM ekutholeni amamodeli okulingisa.
Abafundi be-URiM bangase bancishwe amathuba ngokwencazelo: ngoba bangamalungu eqembu elincane, banabantu abambalwa "abanjengabo" kunabafundi abancane, ngakho-ke bangase babe namamodeli ambalwa angaba khona. Ngenxa yalokho, "intsha encane ingase ibe namamodeli angafaneleki emigomweni yayo yomsebenzi" [39]. Izifundo eziningi ziphakamisa ukuthi ukufana kwabantu (ubunikazi bomphakathi obabiwe, njengohlanga) kungaba kubaluleke kakhulu kubafundi be-URIM kunabafundi abaningi. Inani elengeziwe lamamodeli abamele liqala ukubonakala lapho abafundi be-URIM becabanga ukufaka izicelo esikoleni sezokwelapha: ukuqhathaniswa komphakathi namamodeli abamele kubenza bakholelwe ukuthi "abantu abasendaweni yabo" bangaphumelela [40]. Ngokuvamile, abafundi abancane abanemodeli okungenani eyodwa abamele babonisa "ukusebenza okuphezulu kakhulu kwezemfundo" kunabafundi abangenazo izibonelo noma amamodeli angaphandle kweqembu kuphela [41]. Ngenkathi iningi labafundi kwezesayensi, ubuchwepheshe, ubunjiniyela, kanye nezibalo lishukunyiswa amamodeli amancane kanye neningi, abafundi abancane basengozini yokuncishiswa amamodeli amaningi [42]. Ukuntuleka kokufana phakathi kwabafundi abancane kanye nezibonelo zangaphandle kweqembu kusho ukuthi abakwazi "ukunikeza intsha ulwazi oluthile mayelana namakhono abo njengamalungu eqembu elithile lomphakathi" [41].
Umbuzo wocwaningo walolu cwaningo wawuthi: Obani ababeyizibonelo zabaphothule i-URiM ngesikhathi befunda ezokwelapha? Sizohlukanisa le nkinga ibe yimisebenzi engaphansi elandelayo:
Sinqume ukwenza ucwaningo olusezingeni eliphezulu ukuze senze kube lula ukuhlola umgomo wethu wocwaningo, okwakuwukufunda kabanzi ngokuthi bangobani abaphothule i-URIM nokuthi kungani laba bantu besebenza njengezibonelo. Indlela yethu yokuqondisa umqondo [43] iqala ngokuchaza imiqondo ekhulisa ukuzwela ngokwenza ulwazi lwangaphambilini olubonakalayo kanye nezinhlaka zomqondo ezithonya imibono yabacwaningi [44]. Ngemva kukaDorevaard [45], umqondo wokuzwela wabe usunquma uhlu lwezindikimba, imibuzo yezingxoxo ezihleliwe kancane futhi ekugcineni njengamakhodi okuzibophezela esigabeni sokuqala sokubhala ikhodi. Ngokungafani nokuhlaziywa okuzibophezele kukaDorevaard, sangena esigabeni sokuhlaziya okuphindaphindwayo, sigcwalisa amakhodi okuzibophezela ngamakhodi edatha okuzibophezela (bheka Umfanekiso 1. Uhlaka lwesifundo esisekelwe kumqondo).
Lolu cwaningo lwenziwe phakathi kwabafundi abaphothule e-URiM e-University Medical Center Utrecht (UMC Utrecht) eNetherlands. I-Utrecht University Medical Center ilinganisela ukuthi okwamanje abafundi bezokwelapha abangaphansi kuka-20% bavela kwamanye amazwe angebona abokufika baseNtshonalanga.
Sichaza abaphothule i-URIM njengabaphothule emaqenjini amakhulu ezinhlanga abekade engamelwe kahle eNetherlands. Naphezu kokuvuma izizinda zabo ezihlukene zobuhlanga, "ukungamelwa kahle ngokohlanga ezikoleni zezokwelapha" kusalokhu kuyisihloko esivamile.
Sixoxisane nabafundi abaphothulile kunabafundi ngoba abafundi abaphothulile banganikeza umbono obheka emuva ovumela ukuthi bacabange ngokuhlangenwe nakho kwabo ngesikhathi sesikole sezokwelapha, futhi ngenxa yokuthi abasaqeqeshwa, bangakhuluma ngokukhululeka. Sifune futhi ukugwema ukufaka izimfuno eziphezulu ngokungafanele kubafundi be-URIM eyunivesithi yethu maqondana nokubamba iqhaza ocwaningweni mayelana nabafundi be-URIM. Okuhlangenwe nakho kusifundise ukuthi izingxoxo nabafundi be-URIM zingaba bucayi kakhulu. Ngakho-ke, sibeke phambili izingxoxo eziphephile neziyimfihlo zomuntu ngamunye lapho abahlanganyeli bengakhuluma ngokukhululeka kunokuhlanganisa idatha ngezinye izindlela ezifana namaqembu okugxila.
Isampula yayimelwe ngokulinganayo ngabesilisa nabesifazane ababambe iqhaza abavela ezinhlanga ezinkulu ezazingamelwe kahle ngokomlando eNetherlands. Ngesikhathi senhlolokhono, bonke ababambe iqhaza babephothule esikoleni sezokwelapha phakathi kweminyaka eyi-1 neyi-15 eyedlule futhi okwamanje babengabahlali noma basebenza njengochwepheshe bezokwelapha.
Esebenzisa isampula ye-snowball enenjongo, umbhali wokuqala waxhumana nabafundi abayi-15 be-URIM ababengakaze basebenzisane ne-UMC Utrecht nge-imeyili, abayi-10 kubo bavuma ukuxoxwa nabo. Ukuthola abafundi abavela emphakathini omncane kakade ozimisele ukuhlanganyela kulolu cwaningo kwakunzima. Abafundi abahlanu abaphothule bathi abafuni ukuxoxwa nabo njengabantu abancane. Umbhali wokuqala wenza izingxoxo zomuntu ngamunye e-UMC Utrecht noma ezindaweni zokusebenza zabaphothule. Uhlu lwezihloko (bheka uMfanekiso 1: Umklamo Wocwaningo Oluqhutshwa Ngumqondo) lwahlela izingxoxo, lwashiya indawo yabahlanganyeli yokuthuthukisa izingqikithi ezintsha nokubuza imibuzo. Izingxoxo zathatha cishe imizuzu engamashumi ayisithupha ngokwesilinganiso.
Sibuze abahlanganyeli ngamamodeli abo okuqala ekuqaleni kwezingxoxo zokuqala futhi sabona ukuthi ukuba khona kanye nengxoxo yamamodeli amelelayo kwakungabonakali futhi kwakubucayi kakhulu kunalokho esasikulindele. Ukuze sakhe ubuhlobo ("ingxenye ebalulekile yengxoxo" ehilela "ukwethembana nenhlonipho kumuntu oxoxwa naye kanye nolwazi abelana ngalo") [46], senezele isihloko esithi "ukuzichaza" ekuqaleni kwengxoxo. Lokhu kuzovumela ingxoxo ethile futhi kudale isimo esikhululekile phakathi komuntu oxoxa naye nomunye umuntu ngaphambi kokuba siqhubekele ezihlokweni ezibucayi kakhulu.
Ngemva kwezingxoxo eziyishumi, siqede ukuqoqwa kwedatha. Indlela yokuhlola yalolu cwaningo yenza kube nzima ukuthola iphuzu eliqondile lokugcwala kwedatha. Kodwa-ke, ngenxa yohlu lwezihloko, izimpendulo eziphindaphindayo zacaca kubabhali abaxoxisanayo ekuqaleni. Ngemva kokuxoxa ngezingxoxo zokuqala eziyisishiyagalombili nababhali besithathu nabesine, kwanqunywa ukuthi kwenziwe ezinye izingxoxo ezimbili, kodwa lokhu akuzange kuveze imibono emisha. Sisebenzise ukuqoshwa komsindo ukuze sibhale izingxoxo ngokwezwi nezwi—okuqoshiwe akuzange kubuyiselwe kubahlanganyeli.
Abahlanganyeli babelwa amagama ekhodi (R1 kuya ku-R10) ukuze babhale idatha ngegama elingelona elomuntu. Okulotshiweyo kuhlaziywa ngezigaba ezintathu:
Okokuqala, sihlele idatha ngesihloko sengxoxo, okwakulula ngoba ukuzwela, izihloko zengxoxo, kanye nemibuzo yengxoxo kwakufana. Lokhu kwaholela ezigabeni eziyisishiyagalombili eziqukethe imibono yomhlanganyeli ngamunye ngesihloko.
Sabe sesibhala ikhodi yedatha sisebenzisa amakhodi okususa. Idatha engahambisani namakhodi okususa yabelwa amakhodi okususa futhi yaphawulwa njengezindikimba ezikhonjwe enkambisweni ephindaphindayo [47] lapho umbhali wokuqala exoxa khona ngenqubekela phambili masonto onke nababhali besithathu nabesine ezinyangeni eziningana. Phakathi nale mihlangano, ababhali baxoxe ngamanothi asensimini kanye namacala okufaka ikhodi okungacacile, futhi bacabangela nezindaba zokukhetha amakhodi okususa. Ngenxa yalokho, kwavela izindikimba ezintathu: impilo yabafundi kanye nokufuduka, ubunikazi bamasiko amabili, kanye nokuntuleka kokwehlukahlukana kwezinhlanga esikoleni sezokwelapha.
Ekugcineni, sifingqe izigaba ezibhalwe ngamakhodi, sanezela izingcaphuno, futhi sazihlela ngokwezihloko. Umphumela waba ukubuyekezwa okuningiliziwe okwasivumela ukuthi sithole amaphethini okuphendula imibuzo yethu engezansi: Abahlanganyeli bazibona kanjani izibonelo, obani ababeyizibonelo zabo esikoleni sezokwelapha, futhi kungani laba bantu babeyizibonelo zabo? Abahlanganyeli abazange banikeze impendulo ngemiphumela yocwaningo.
Sixoxisane nabafundi abayi-10 abaphothule e-URiM esikoleni sezokwelapha eNetherlands ukuze sifunde kabanzi ngamamodeli abo ngesikhathi befunda esikoleni sezokwelapha. Imiphumela yokuhlaziywa kwethu ihlukaniswe ngezindikimba ezintathu (incazelo yemodeli, amamodeli ahlonziwe, kanye namakhono emodeli).
Izinto ezintathu ezivame kakhulu encazelweni yesibonelo yilezi: ukuqhathanisa komphakathi (inqubo yokuthola ukufana phakathi komuntu nezibonelo zakhe), ukuncoma (ukuhlonipha othile), kanye nokulingisa (isifiso sokukopisha noma sokuthola ukuziphatha okuthile). noma amakhono)). Ngezansi kunesisho esiqukethe izinto zokuncoma nokulingisa.
Okwesibili, sithole ukuthi bonke abahlanganyeli bachaze izici ezizimele neziguquguqukayo zokulingisa indima. Lezi zici zichaza ukuthi abantu abanayo imodeli eyodwa eqinile, kodwa abantu abahlukene banezibonelo ezahlukene ngezikhathi ezahlukene. Ngezansi kunengcaphuno evela komunye wabahlanganyeli echaza indlela izibonelo ezishintsha ngayo njengoba umuntu ethuthuka.
Akekho noyedwa ophothule izifundo owayengacabanga ngokushesha ngesibonelo. Lapho sihlaziya izimpendulo zombuzo othi “Obani abayizibonelo zakho?”, sithole izizathu ezintathu zokuthi kungani babe nobunzima bokuqamba amagama ayizibonelo. Isizathu sokuqala iningi labo elisinikezayo ukuthi abakaze bacabange ngokuthi obani abayizibonelo zabo.
Isizathu sesibili sokuba abahlanganyeli babe nomuzwa wokuthi igama elithi “isibonelo” alifani nendlela abanye ababebabheka ngayo. Abafundi abaningana abaphothulile bachaze ukuthi ilebula elithi “isibonelo” libanzi kakhulu futhi alisebenzi kunoma ubani ngoba akekho ophelele.
"Ngicabanga ukuthi kuseMelika kakhulu, kufana nokuthi, 'Yilokhu engifuna ukuba yikho. Ngifuna ukuba nguBill Gates, ngifuna ukuba nguSteve Jobs. [...] Ngakho-ke, uma ngikhuluma iqiniso, ngangingenaso ngempela isibonelo esasiqhosha kangaka" [R3].
“Ngiyakhumbula ukuthi ngesikhathi sokuqeqeshwa kwami kwakunabantu abaningana engangifuna ukuba njengabo, kodwa kwakungenjalo: babeyizibonelo” [R7].
Isizathu sesithathu ukuthi ababambiqhaza bachaze ukulingisa indima njengenqubo engaphansi kokuqonda kunokuba kube ukukhetha okuqondile noma okuqondile abangakucabanga kalula.
"Ngicabanga ukuthi kuyinto obhekana nayo ngokungazi. Akukhona ukuthi, "Lesi yisibonelo sami futhi yilokhu engifuna ukuba yikho," kodwa ngicabanga ukuthi ngokungazi uthonywa abanye abantu abaphumelelayo. Ithonya". [R3].
Abahlanganyeli babenamathuba amaningi okuxoxa ngezibonelo ezimbi kunokuxoxa ngezibonelo ezinhle nokwabelana ngezibonelo zodokotela ababengeke bafune ukuba yibo.
Ngemva kokungabaza kokuqala, abafundi abaphothulile baqamba abantu abaningana abangaba yizibonelo esikoleni sezokwelapha. Sabahlukanisa ngezigaba eziyisikhombisa, njengoba kuboniswe kuMfanekiso 2. Isibonelo sabafundi abaphothule i-URIM ngesikhathi besafunda esikoleni sezokwelapha.
Iningi lamamodeli aqashelwe ngabantu abavela empilweni yomuntu siqu yabafundi abaphothulile. Ukuze sihlukanise la mamodeli kumamodeli esikole sezokwelapha, sihlukanise amamodeli ngezigaba ezimbili: amamodeli ngaphakathi kwesikole sezokwelapha (abafundi, othisha, kanye nochwepheshe bezempilo) kanye namamodeli angaphandle kwesikole sezokwelapha (abantu abadumile, abantu obajwayele, umndeni kanye nabasebenzi bezempilo). Abantu embonini). Abazali).
Kuzo zonke izimo, amamodeli abaphothule iziqu ayakhanga ngoba abonisa imigomo, izifiso, izindinganiso kanye nezindinganiso zabaphothule iziqu. Isibonelo, omunye umfundi wezokwelapha owabeka ukubaluleka okukhulu ekwenzeni isikhathi seziguli wakhomba udokotela njengesibonelo sakhe ngoba wabona udokotela enza isikhathi seziguli zakhe.
Ukuhlaziywa kwezibonelo zabaphothule kukhombisa ukuthi abanazo izifanekiso eziphelele. Esikhundleni salokho, bahlanganisa izici zabantu abahlukene ukuze bakhe amamodeli abo abalingiswa abahlukile, afana namaphupho. Abanye abafundi abaphothule basikisela lokhu ngokubiza abantu abambalwa njengezibonelo, kodwa abanye babo bakuchaza ngokucacile, njengoba kuboniswe ezicaphunweni ezingezansi.
“Ngicabanga ukuthi ekugcineni, izibonelo zakho zifana nesithombe sabantu abahlukene ohlangana nabo” [R8].
“Ngicabanga ukuthi kuzo zonke izifundo, kuzo zonke izifundo zokuqeqeshwa, ngihlangane nabantu abangisekelayo, niyakwazi ngempela ukwenza lokho enikwenzayo, ningudokotela omuhle noma ningabantu abahle, ngaphandle kwalokho bengizofana nomuntu onjengani noma nikwazi ukubhekana kahle nomzimba kangangokuthi angikwazi ukusho neyodwa.” [R6].
“Akufani nokuthi unesibonelo esiyinhloko esinegama ongasoze walikhohlwa, kufana nokuthi ubona odokotela abaningi bese usungula uhlobo oluthile lwesibonelo esijwayelekile.” [R3]
Abahlanganyeli baqaphele ukubaluleka kokufana phakathi kwabo kanye nezibonelo zabo. Ngezansi isibonelo somhlanganyeli ovumile ukuthi izinga elithile lokufana liyingxenye ebalulekile yokulingisa.
Sithole izibonelo eziningana zokufana okutholakale kuwusizo kubafundi abaphothulile, njengokufana ngobulili, okuhlangenwe nakho empilweni, izindinganiso nezindinganiso, imigomo nezifiso, kanye nobuntu.
“Akudingeki ufane ngokomzimba nomuntu oyisibonelo sakho, kodwa kufanele ube nobuntu obufanayo” [R2].
“Ngicabanga ukuthi kubalulekile ukuba nobulili obufanayo nezibonelo zakho—abesifazane bangithonya kakhulu kunabesilisa” [R10].
Abaphothule iziqu ngokwabo ababheki uhlanga oluvamile njengendlela yokufana. Lapho bebuzwa ngezinzuzo ezengeziwe zokwabelana ngesizinda sohlanga olufanayo, ababambiqhaza babenqikaza futhi begwema. Bagcizelela ukuthi ubuwena kanye nokuqhathaniswa komphakathi kunezisekelo ezibaluleke kakhulu kunohlanga oluhlanganyelwe.
"Ngicabanga ukuthi ezingeni lokungazi lutho kuyasiza uma unomuntu onesizinda esifanayo: 'Ukuthanda kukhanga okufana nalokho.' Uma ninokuhlangenwe nakho okufanayo, ninokuningi okufanayo futhi kungenzeka ukuthi nikhulu. kholwani amazwi omuntu noma nibe nomdlandla kakhudlwana. Kodwa ngicabanga ukuthi akunandaba, okubalulekile yilokho ofuna ukukufeza empilweni" [C3].
Abanye abahlanganyeli bachaze inzuzo eyengeziwe yokuba nesibonelo sohlanga olufanayo nabo ngokuthi “ukubonisa ukuthi kungenzeka” noma “ukunikeza ukuzethemba”:
“Izinto bezingase zihluke ukube bekuyizwe elingelona elaseNtshonalanga uma kuqhathaniswa namazwe aseNtshonalanga, ngoba kukhombisa ukuthi kungenzeka.” [R10]
Isikhathi sokuthunyelwe: Novemba-03-2023