Ukumisela iindima yinto eyaziwayo kakhulu kwimfundo yezonyango kwaye inxulunyaniswa neziphumo ezininzi eziluncedo kubafundi bezonyango, ezinje ngokukhuthaza uphuhliso lobuchwephesha kunye nokuziva ungowabo. Nangona kunjalo, kubafundi abangamelwanga ngokwaneleyo kwezonyango ngokobuhlanga nangobuhlanga (i-URiM), ukuchongwa kweemodeli zezonyango kusenokungabonakali kuba azinalo imvelaphi efanayo yobuhlanga njengesiseko sokuthelekisa uluntu. Olu phononongo lujolise ekufundeni ngakumbi ngeemodeli ze-URIM abafundi abazifumanayo kwisikolo sezonyango kunye nexabiso elongezelelweyo leemodeli zeempawu ezimeleyo.
Kolu phononongo lwemigangatho, sisebenzise indlela yokucinga ukuze sihlolisise amava abaphumelele kwi-URIM kunye neemodeli zokufana kwisikolo sezonyango. Siqhube udliwanondlebe olucwangcisiweyo nabantu abali-10 abaphumelele kwi-URIM ukuze sifunde ngembono yabo ngeemodeli zokufana, ukuba ngoobani iimodeli zabo zokufana ngexesha lesikolo sezonyango, kunye nesizathu sokuba bacinge ukuba aba bantu ziimodeli zokufana. Iingcamango ezinobuzaza zichonge uluhlu lwemixholo, imibuzo yodliwanondlebe, kunye neekhowudi zokugqibela zokucacisa kumjikelo wokuqala wokubhala ikhowudi.
Abathathi-nxaxheba banikwe ixesha lokucinga ngokuba yintoni umzekelo kunye nokuba ngoobani abayimizekelo yabo. Ubukho babantu abayimizekelo babungabonakali njengoko babengazange bacinge ngako ngaphambili, kwaye abathathi-nxaxheba babonakala bethandabuza kwaye bengakhululekanga xa bexoxa ngemizekelo yabameli. Ekugqibeleni, bonke abathathi-nxaxheba bakhethe abantu abaninzi endaweni yomntu omnye njengemizekelo. La mamodeli asebenza umsebenzi owahlukileyo: abantu abayimizekelo abavela ngaphandle kwesikolo sezonyango, njengabazali, ababakhuthaza ukuba basebenze nzima. Zimbalwa iimodeli zeklinikhi ezisebenza njengemizekelo yokuziphatha kobungcali. Ukungabikho komelo phakathi kwamalungu akukokungabikho kwabantu abayimizekelo.
Olu phando lusinika iindlela ezintathu zokucinga ngokutsha ngeemodeli zodidi kwimfundo yezonyango. Okokuqala, lugxile kwinkcubeko: ukuba nomzekelo akubonakali kangako njengakwiincwadi ezikhoyo malunga neemodeli zodidi, ezisekelwe kakhulu kuphando olwenziwe eMelika. Okwesibini, njengesakhiwo sokuqonda: abathathi-nxaxheba babandakanyeka ekuxeliseni okukhethiweyo, apho babengenalo umzekelo oqhelekileyo weklinikhi, kodwa endaweni yoko bajonga umzekelo njengomfanekiso wezinto ezivela kubantu abahlukeneyo. Okwesithathu, iimodeli zodidi azinazo nje kuphela iindlela zokuziphatha kodwa zikwanexabiso elifanekiselayo, le yokugqibela ibaluleke kakhulu kubafundi be-URIM njengoko ixhomekeke ngakumbi kuthelekiso lwentlalo.
Iqela labafundi bezikolo zonyango zaseDatshi liya lisiba nokwahlukana ngokweentlanga [1, 2], kodwa abafundi abavela kumaqela angamelwanga ngokwaneleyo kwezonyango (i-URiM) bafumana amanqaku aphantsi kwezonyango kunamaqela amaninzi eentlanga [1, 3, 4]. Ukongeza, abafundi be-URiM abanamathuba amaninzi okuqhubela phambili kwezonyango (oko kubizwa ngokuba "yipayipi yezonyango evuzayo" [5, 6]) kwaye bafumana ukungaqiniseki kunye nokuzahlula [1, 3]. Ezi patheni azifani eNetherlands kuphela: uncwadi lubika ukuba abafundi be-URIM bajongene neengxaki ezifanayo kwezinye iindawo zaseYurophu [7, 8], e-Australia nase-USA [9, 10, 11, 12, 13, 14].
Uncwadi lwemfundo yobuhlengikazi lubonisa iindlela ezahlukeneyo zokungenelela ukuxhasa abafundi be-URIM, enye yazo "yimodeli ebonakalayo yabantu abancinci" [15]. Kubafundi bezonyango ngokubanzi, ukuvezwa kwiimodeli zodidi kunxulunyaniswa nophuhliso lobuchwephesha babo [16, 17], ukuziva beyinxalenye yezemfundo [18, 19], ukuqonda ikharityhulam efihliweyo [20], kunye nokukhetha iindlela zonyango. zokuhlala [21,22, 23,24]. Phakathi kwabafundi be-URIM ngokukodwa, ukungabikho kweemodeli zodidi kudla ngokukhankanywa njengengxaki okanye umqobo kwimpumelelo yezemfundo [15, 23, 25, 26].
Ngenxa yemingeni abafundi be-URIM abajongene nayo kunye nexabiso elinokubakho leemodeli zokulinganisa ekulweni (eminye) yale mingeni, olu phononongo lujolise ekufumaneni ulwazi ngamava abafundi be-URIM kunye nezinto abaziqwalaselayo malunga neemodeli zokulinganisa kwisikolo sezonyango. Kule nkqubo, sijolise ekufundeni ngakumbi malunga neemodeli zokulinganisa zabafundi be-URIM kunye nexabiso elongezelelweyo leemodeli zokulinganisa ezimeleyo.
Ukumisela iindima kuthathwa njengecebo elibalulekileyo lokufunda kwimfundo yezonyango [27, 28, 29]. Iimodeli zendlela ziphakathi kwezona zinto zinamandla "ezichaphazela [...] ubuwena bobuchwephesha boogqirha" kwaye, ke ngoko, "isiseko sokunxibelelana" [16]. Zibonelela "ngomthombo wokufunda, inkuthazo, ukuzimisela kunye nesikhokelo somsebenzi" [30] kwaye ziququzelela ukufunyanwa kolwazi olungabonakaliyo kunye "nokuhamba ukusuka emngceleni ukuya embindini woluntu" abafundi kunye nabahlali abafuna ukujoyina [16]. Ukuba abafundi bezonyango abamelwanga ngokwaneleyo ngokobuhlanga nangokobuhlanga abanakufumana iimodeli zendlela kwisikolo sezonyango, oku kunokuthintela uphuhliso lwabo lobuwena bobuchwephesha.
Uninzi lwezifundo zeemodeli zodidi lwezonyango ziye zahlola iimpawu zootitshala abalungileyo bezonyango, oko kuthetha ukuba xa ugqirha ehlola amabhokisi amaninzi, kokukhona kunokwenzeka ukuba abe ngumzekelo kubafundi bezonyango [31,32,33,34]. Isiphumo sibe lulwazi oluninzi oluchazayo malunga nabafundisi bezonyango njengeemodeli zokuziphatha zezakhono ezifunyenwe ngokujonga, okushiya indawo yolwazi malunga nendlela abafundi bezonyango abazichonga ngayo iimodeli zabo zodidi kunye nesizathu sokuba iimodeli zodidi zibalulekile.
Iingcali zemfundo yezonyango ziyakuqonda ngokubanzi ukubaluleka kweemodeli ekuphuhlisweni kobungcali kwabafundi bezonyango. Ukuqonda nzulu iinkqubo ezisisiseko seemodeli kuyinkimbinkimbi kukungabikho kwemvumelwano kwiinkcazo kunye nokusetyenziswa okungaguqukiyo koyilo lwezifundo [35, 36], iinguqu zeziphumo, iindlela, kunye nomxholo [31, 37, 38]. Nangona kunjalo, kuyamkelwa ngokubanzi ukuba izinto ezimbini eziphambili zethiyori zokuqonda inkqubo yomzekelo kukufunda kwezentlalo kunye nokuchonga indima [30]. Eyokuqala, ukufunda kwezentlalo, isekelwe kwithiyori kaBandura yokuba abantu bafunda ngokujonga kunye nokulinganisa [36]. Eyesibini, ukuchonga indima, ibhekisa "kumtsalane womntu kubantu ababona ukufana nabo" [30].
Kwicandelo lophuhliso lomsebenzi, kuye kwenziwa inkqubela phambili enkulu ekuchazeni inkqubo yokubonisa iindima. UDonald Gibson wahlula iimodeli zokulinganisa kwiigama ezinxulumeneyo nezidla ngokutshintshana "imodeli yokuziphatha" kunye "nomcebisi," enika iimodeli zokuziphatha kunye nabacebisi iinjongo ezahlukeneyo zophuhliso [30]. Iimodeli zokuziphatha zijolise ekujongeni nasekufundeni, abacebisi babonakaliswa ngokubandakanyeka nokusebenzisana, kwaye iimodeli zokulinganisa zikhuthaza ngokuchonga kunye nothelekiso lwentlalo. Kweli nqaku, sikhethe ukusebenzisa (kwaye siphuhlise) inkcazo kaGibson yomzekelo wokulinganisa: "ulwakhiwo lokuqonda olusekelwe kwiimpawu zabantu abaphethe iindima zentlalo umntu akholelwa ukuba zifana naye ngandlela thile, kwaye ngethemba lokwandisa ukufana okubonwayo ngokubonisa ezi mpawu" [30]. Le nkcazo igxininisa ukubaluleka kobuntu kunye nokufana okubonwayo, imiqobo emibini enokubakho kubafundi be-URIM ekufumaneni iimodeli zokulinganisa.
Abafundi be-URiM basenokungaphumeleli ngokwenkcazo: kuba bengamalungu eqela elincinci, bambalwa "abantu abafana nabo" kunabafundi abancinane, ngoko ke banokuba mbalwa abantu abanokuba yimizekelo. Ngenxa yoko, "ulutsha oluncinci lunokuhlala lunemizekelo engahambelaniyo neenjongo zabo zomsebenzi" [39]. Izifundo ezininzi zibonisa ukuba ukufana kwabantu (ubuntu obufanayo, njengohlanga) kunokubaluleka ngakumbi kubafundi be-URIM kunakwabafundi abaninzi. Ixabiso elongezelelweyo lemizekelo yabameli liqala ukubonakala xa abafundi be-URIM becinga ngokufaka izicelo kwisikolo sezonyango: uthelekiso loluntu nemizekelo yabameli lubakhokelela ekubeni bakholelwe ukuba "abantu abakwindawo abakuyo" banokuphumelela [40]. Ngokubanzi, abafundi abancinane abanomzekelo omnye wommeli ubuncinane babonisa "ukusebenza okuphezulu kakhulu kwezemfundo" kunabafundi abangenayo imizekelo okanye kuphela imizekelo yangaphandle kweqela [41]. Ngelixa uninzi lwabafundi kwisayensi, ubuchwepheshe, ubunjineli, kunye nezibalo bekhuthazwa yimizekelo yabancinci kunye nenkoliso, abafundi abancinane basengozini yokuthotywa yimizekelo yabaninzi [42]. Ukungabikho kokufana phakathi kwabafundi abancinane kunye neemodeli ezingaphandle kweqela kuthetha ukuba abanakukwazi "ukubonelela ulutsha ngolwazi oluthile malunga nezakhono zabo njengamalungu eqela elithile lentlalo" [41].
Umbuzo wophando kolu phononongo ibingu: Ngoobani ababeyimizekelo yabantu abaphumelele kwi-URiM ngexesha lesikolo sezonyango? Siza kuyahlula le ngxaki ibe yimisebenzi engaphantsi elandelayo:
Sigqibe ekubeni senze uphando olusemgangathweni ukuze kube lula ukuphonononga injongo yethu yophando, eyayikukufunda ngakumbi malunga nokuba ngoobani abaphumelele kwi-URIM kunye nokuba kutheni aba bantu besebenza njengemizekelo. Indlela yethu yokukhokela ingcamango [43] kuqala ichaza iingcamango ezandisa uvakalelo ngokwenza ulwazi lwangaphambili olubonakalayo kunye nezikhokelo zengcamango ezichaphazela imbono yabaphandi [44]. Ukulandela uDorevaard [45], ingcamango yokwazisa emva koko yamisela uluhlu lwemixholo, imibuzo yodliwanondlebe olucwangcisiweyo kwaye ekugqibeleni njengeekhowudi zokuqinisekisa kwinqanaba lokuqala lokubhala ikhowudi. Ngokungafaniyo nohlalutyo oluqinisekisayo olungqongqo lukaDorevaard, singene kwisigaba sohlalutyo oluphindaphindayo, sigcwalisa iikhowudi zokuqinisekisa ngeekhowudi zedatha yokuqinisekisa (jonga uMfanekiso 1. Isakhelo sophando olusekelwe kwingcamango).
Olu phononongo lwenziwe phakathi kwabafundi abaphumelele kwi-URIM kwiZiko lezeMpilo leYunivesithi yase-Utrecht (UMC Utrecht) eNetherlands. IZiko lezeMpilo leYunivesithi yase-Utrecht liqikelela ukuba okwangoku ngaphantsi kwama-20% abafundi bezonyango abanamvelaphi yokufudukela kwamanye amazwe eNtshona.
Sichaza abaphumeleleyo kwi-URIM njengabaphumeleleyo abavela kumaqela amakhulu eentlanga ebezingaziwa kangako eNetherlands. Nangona bevuma ukuba baneemvelaphi ezahlukeneyo zobuhlanga, "ukungamelwa kakuhle kobuhlanga kwizikolo zonyango" kusengumxholo oqhelekileyo.
Sidlane udliwanondlebe nabafundi abaphumeleleyo kunokuba sibe ngabafundi kuba abafundi abaphumeleleyo banokubonelela ngembono yokujonga izinto ngasemva ebavumela ukuba bacinge ngamava abo ngexesha lesikolo sezonyango, kwaye ngenxa yokuba bengasaqeqeshwanga, banokuthetha ngokukhululekileyo. Sikwafuna ukuphepha ukubeka iimfuno eziphezulu ngokungenangqiqo kubafundi be-URIM kwiyunivesithi yethu malunga nokubandakanyeka kuphando malunga nabafundi be-URIM. Amava asifundise ukuba iincoko nabafundi be-URIM zinokuba buthathaka kakhulu. Ke ngoko, sibeke phambili udliwanondlebe olukhuselekileyo noluyimfihlo lomntu ngamnye apho abathathi-nxaxheba banokuthetha ngokukhululekileyo kunokulungisa idatha ngezinye iindlela ezifana namaqela agxile kuwo.
Isampulu yayimelwe ngokulinganayo ngamadoda namabhinqa athatha inxaxheba avela kumaqela amakhulu eentlanga ezazingamelwanga kakuhle eNetherlands. Ngexesha lodliwanondlebe, bonke abathathi-nxaxheba babephumelele kwisikolo sezonyango phakathi kweminyaka eli-1 neli-15 eyadlulayo kwaye okwangoku babengabahlali okanye basebenza njengeengcali zonyango.
Esebenzisa isampuli ye-snowball enenjongo, umbhali wokuqala uqhagamshelane nabafundi abali-15 be-URIM ababengazange basebenzisane ne-UMC Utrecht nge-imeyile ngaphambili, abali-10 kubo bavuma ukuba badlalwe udliwanondlebe. Ukufumana abafundi abaphumeleleyo kuluntu olusele luncinci oluzimisele ukuthatha inxaxheba kolu phononongo kwakunzima. Abaphumeleleyo abahlanu bathi abafuni kudlalwa udliwanondlebe njengabantu abancinci. Umbhali wokuqala wenze udliwanondlebe lomntu ngamnye kwi-UMC Utrecht okanye kwiindawo zokusebenza zabaphumeleleyo. Uluhlu lwezihloko (jonga uMfanekiso 1: Uyilo loPhando oluqhutywa yiNgqiqo) lwacwangcisa udliwanondlebe, lushiya indawo yokuba abathathi-nxaxheba baphuhlise izihloko ezintsha kwaye babuze imibuzo. Udliwanondlebe luthathe malunga nemizuzu engamashumi amathandathu ngokomyinge.
Sibuze abathathi-nxaxheba malunga neemodeli zabo zokuqala ekuqaleni kodliwanondlebe lokuqala saza sabona ukuba ubukho kunye nengxoxo yeemodeli ezimeleyo azibonakali kwaye zinovelwano ngaphezu kokuba besilindele. Ukuze sakhe ubudlelwane ("inxalenye ebalulekileyo yodliwanondlebe" equka "ukuthembana kunye nentlonipho kumntu odliwanondlebe kunye nolwazi ababelana ngalo") [46], songeze isihloko esithi "ukuzichaza" ekuqaleni kodliwanondlebe. Oku kuya kuvumela incoko ethile kwaye kudale umoya okhululekileyo phakathi komntu odliwanondlebe nomnye umntu ngaphambi kokuba siqhubekele kwizihloko ezinovelwano ngakumbi.
Emva kodliwanondlebe olulishumi, sigqibezele ukuqokelelwa kwedatha. Indlela olu phononongo oluhlolisisa ngayo yenza kube nzima ukufumanisa eyona ndawo ichanekileyo yokugcwala kwedatha. Nangona kunjalo, ngenxa yoluhlu lwezihloko, iimpendulo eziphindaphindayo zacaca kubabhali ababesenza udliwanondlebe kwasekuqaleni. Emva kokuxoxa ngodliwanondlebe lokuqala olusibhozo nababhali besithathu nabesine, kwagqitywa ekubeni kuqhutywe udliwanondlebe olunye olubini, kodwa oku akuzange kuvelise zimvo zintsha. Sisebenzise iirekhodi zeaudio ukuze sibhale udliwanondlebe ngokwelizwi—iirekhodi azizange zibuyiselwe kubathathi-nxaxheba.
Abathathi-nxaxheba banikwe amagama ekhowudi (R1 ukuya kwi-R10) ukuze baguqule idatha ibe yeyabo. Iingxelo zihlalutywa kwimijikelo emithathu:
Okokuqala, sihlele idatha ngesihloko sodliwano-ndlebe, nto leyo eyayilula kuba uvakalelo, izihloko zodliwano-ndlebe, kunye nemibuzo yodliwano-ndlebe yayifana. Oku kwaphumela kumacandelo asibhozo aqulethe izimvo zomthathi-nxaxheba ngamnye ngesihloko.
Emva koko sabhala idatha ngekhowudi sisebenzisa iikhowudi zokunciphisa. Idatha engahambelaniyo neekhowudi zokunciphisa yabelwa kwiikhowudi zokunciphisa kwaye yaqatshelwa njengemixholo echongiweyo kwinkqubo ephindaphindayo [47] apho umbhali wokuqala wayexoxa ngenkqubela phambili veki nganye nababhali besithathu nabesine kwiinyanga ezininzi. Ngeli xesha leentlanganiso, ababhali baxoxe ngamanqaku asentsimini kunye namatyala okubhala ikhowudi ngendlela engacacanga, kwaye baqwalasela nemiba yokukhetha iikhowudi zokunciphisa. Ngenxa yoko, kwavela imixholo emithathu: ubomi bomfundi kunye nokufuduka, ubuwena benkcubeko ezimbini, kunye nokungabikho kokwahluka kweentlanga kwisikolo sezonyango.
Ekugqibeleni, sishwankathele amacandelo abhalwe ngekhowudi, songeza iingcaphuno, saza sazihlela ngokwemixholo. Isiphumo yaba luphononongo oluneenkcukacha olusivumele ukuba sifumane iipatheni zokuphendula imibuzo yethu engaphantsi: Abathathi-nxaxheba bawachonga njani amamodeli, ngoobani amamodeli abo kwisikolo sezonyango, kwaye kutheni aba bantu babe ngamamodeli abo? Abathathi-nxaxheba abazange banike ingxelo ngeziphumo zophando.
Sidlan’ udliwanondlebe nabafundi abali-10 abaphumelele kwi-URIM kwisikolo sezonyango eNetherlands ukuze sifunde ngakumbi ngeemodeli zabo zokulinganisa ngexesha lesikolo sezonyango. Iziphumo zohlalutyo lwethu zahlulwe zaba ziimixholo ezintathu (inkcazo yemodeli yokulinganisa, iimodeli zokulinganisa ezichongiweyo, kunye nobuchule bemodeli yokulinganisa).
Izinto ezintathu ezixhaphakileyo kwinkcazo yomzekelo wokulandelwa zezi: uthelekiso lwentlalo (inkqubo yokufumana ukufana phakathi komntu kunye neemodeli zakhe zokulandelwa), ukunconywa (intlonelo kumntu), kunye nokuxeliswa (umnqweno wokukopa okanye wokufumana indlela ethile yokuziphatha). okanye izakhono)). Apha ngezantsi kukho isicatshulwa esiqulethe izinto zokunconywa kunye nokuxeliswa.
Okwesibini, sifumanise ukuba bonke abathathi-nxaxheba bachaze imiba exhomekeke kwimiba ethile kunye neguquguqukayo yomzekelo. Ezi nkalo zichaza ukuba abantu abanawo umzekelo omnye ozinzileyo, kodwa abantu abahlukeneyo banemizekelo eyahlukeneyo ngamaxesha ahlukeneyo. Apha ngezantsi kukho isicatshulwa esivela komnye wabathathi-nxaxheba esichaza indlela imizekelo etshintsha ngayo njengoko umntu ekhula.
Akukho namnye umfundi ophumeleleyo onokucinga ngoko nangoko ngomntu oza kuba yimodeli yokulandelwa. Xa sihlalutya iimpendulo zombuzo othi “Ngoobani abayimizekelo yakho yokulandelwa?”, sifumene izizathu ezintathu zokuba babe nobunzima bokubiza abantu abayimizekelo yokulandelwa. Isizathu sokuqala sokuba uninzi lwabo lubanike esi sizathu kukuba abazange bacinge ngokuba ngoobani abayimizekelo yabo yokulandelwa.
Isizathu sesibini sokuba abathathi-nxaxheba bavakalelwe kukuba igama elithi “imodeli yokufana” alifani nendlela abanye abayibona ngayo. Abafundi abaninzi abaphumeleleyo bachaze ukuba ilebhile “imodeli yokufana” ibanzi kakhulu kwaye ayisebenzi nakubani na kuba akukho mntu ugqibeleleyo.
“Ndicinga ukuba yinto yaseMelika kakhulu, kufana nokuthi, ‘Yile nto ndifuna ukuba yiyo. Ndifuna ukuba nguBill Gates, ndifuna ukuba nguSteve Jobs. […] Ngoko ke, ukuba ndithetha inyani, bendingenalo ngokwenene umzekelo owayezikhukhumeza kangaka” [R3].
“Ndiyakhumbula ukuba ngexesha loqeqesho lwam kwakukho abantu abaninzi endandifuna ukuba njengabo, kodwa oku kwakungenjalo: babeyimizekelo” [R7].
Isizathu sesithathu kukuba abathathi-nxaxheba bachaze ukuba ngumzekelo wendima njengenkqubo engaphantsi kwengqondo kunokuba kube lukhetho oluqondayo okanye oluqondayo abanokuthi balucinge ngokulula.
“Ndicinga ukuba yinto ojongana nayo ngokungazi. Akufani nokuthi, “Lo ngumzekelo wam kwaye yile nto ndifuna ukuba yiyo,” kodwa ndicinga ukuba ngokungazi uphenjelelwa ngabanye abantu abaphumeleleyo. Impembelelo”. [R3].
Abathathi-nxaxheba babenethuba elikhulu lokuxoxa ngeemodeli ezimbi kunokuxoxa ngeemodeli ezilungileyo nokwabelana ngemizekelo yoogqirha ababengafuni ukuba ngabo ngokuqinisekileyo.
Emva kokuthandabuza ekuqaleni, abafundi abaphumeleleyo babize abantu abaliqela abanokuba yimizekelo kwizikolo zonyango. Sabahlulahlula baba ngamaqela asixhenxe, njengoko kubonisiwe kuMfanekiso 2. Umzekelo wabaphumeleleyo kwi-URIM ngexesha lesikolo sezonyango.
Uninzi lweemodeli ezichongiweyo ngabantu abavela kubomi bomntu abaphumeleleyo. Ukuze sahlule ezi modeli kwiimodeli zesikolo sezonyango, sahlulahlula iimodeli zaba ngamacandelo amabini: iimodeli ngaphakathi kwisikolo sezonyango (abafundi, abafundisi, kunye neengcali zokhathalelo lwempilo) kunye neemodeli ezingaphandle kwesikolo sezonyango (abantu abadumileyo, abantu abaqhelileyo, usapho kunye nabasebenzi bezempilo), abantu abakwishishini).
Kuzo zonke iimeko, iimodeli zokulinganisa zabaphumeleleyo ziyathandeka kuba zibonisa iinjongo, iminqweno, imigangatho kunye nemilinganiselo yabaphumeleleyo. Umzekelo, omnye umfundi wezonyango owabeka ixabiso eliphezulu ekwenzeni ixesha lezigulane uchaze ugqirha njengomzekelo wakhe kuba wabona ugqirha elungiselela ixesha lezigulane zakhe.
Uhlalutyo lweemodeli zabaphumeleleyo lubonisa ukuba abanayo imodeli epheleleyo. Endaweni yoko, badibanisa izinto zabantu abahlukeneyo ukuze benze iimodeli zabo ezizodwa, ezifana nezefantasy. Abanye abafundi abaphumeleleyo babonisa oku ngokubiza abantu abambalwa njengemizekelo, kodwa abanye babo bayichaza ngokucacileyo, njengoko kubonisiwe kwiingcaphuno ezingezantsi.
“Ndicinga ukuba ekugqibeleni, abantu obathandayo bafana ne-mosaic yabantu abahlukeneyo odibana nabo” [R8].
“Ndicinga ukuba kuzo zonke izifundo, kuzo zonke izifundo zoqeqesho, ndidibene nabantu abandixhasayo, ninobuchule kakhulu kwinto eniyenzayo, ningugqirha omkhulu okanye ningabantu abakhulu, kungenjalo bendiya kuba njengomntu onjengani okanye ninobuchule kakhulu ekulweni nomzimba kangangokuba andinakubiza namnye.” [R6].
“Akufani nokuba unomzekelo oyintloko onegama ongasoze ulilibale, kufana nokuba ubona oogqirha abaninzi uze uzibekele uhlobo oluthile lomzekelo.” [R3]
Abathathi-nxaxheba baqaphele ukubaluleka kokufana phakathi kwabo kunye neemodeli zabo. Apha ngezantsi kukho umzekelo womthathi-nxaxheba ovumile ukuba inqanaba elithile lokufana liyinxalenye ebalulekileyo yomzekelo.
Sifumene imizekelo eliqela yokufana okufunyenwe luncedo ngabafundi abaphumeleleyo, njengokufana ngokwesini, amava obomi, imigangatho kunye neenqobo, iinjongo kunye neminqweno, kunye nobuntu.
“Akufuneki ufane ngokomzimba nomntu ongumzekelo wakho, kodwa kufuneka ube nobuntu obufanayo” [R2].
“Ndicinga ukuba kubalulekile ukuba nesini esifanayo nesakho—abafazi bandiphembelela ngaphezu kwamadoda” [R10].
Abafundi abaphumeleleyo ngokwabo abacingi ukuba uhlanga olufanayo lufana. Xa bebuzwa ngeenzuzo ezongezelelweyo zokuba nemvelaphi efanayo yohlanga, abathathi-nxaxheba babengafuni kwaye bephepha. Bagxininisa ukuba ubuwena kunye nokuthelekiswa kwentlalo kuneziseko ezibaluleke ngakumbi kunohlanga olufanayo.
“Ndicinga ukuba kwinqanaba le-subconscious kuyanceda ukuba unomntu onemvelaphi efanayo: ‘Ukuthanda kukutsala okufana noku.’ Ukuba unamava afanayo, ninezinto ezininzi ezifanayo kwaye kusenokwenzeka ukuba nibe baninzi. phulaphula ilizwi lomntu okanye ube nomdla ngakumbi. Kodwa ndicinga ukuba akunamsebenzi, okubalulekileyo yinto ofuna ukuyifikelela ebomini” [C3].
Abanye abathathi-nxaxheba bachaze ixabiso elongezelelweyo lokuba nomzekelo wohlanga olufanayo nabo “njengokubonisa ukuba kunokwenzeka” okanye “ukunika ukuzithemba”:
“Izinto bezinokwahluka ukuba bezingamazwe angengowaseNtshona xa kuthelekiswa namazwe aseNtshona, kuba oko kubonisa ukuba kunokwenzeka.” [R10]
Ixesha lokuthumela: Novemba-03-2023