LIST OF TABLES
2.3 THEORETICAL FRAMEWORK
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interpretation, and ensures academic rigor to scholarly work”. Tavallaei and Abu Talib (2010, p. 573) state that theory is “defined in a variety of ways, depending on the field of study, the ground of science and even the era it was recognised to be a vital device in the process of knowledge throughout history”. Udo-Akang (2012, p.91) states that
“although theory should ideally guide research, theory and research are interrelated and regarded as dependent variables over one another to make sense of a phenomenon”. Braun et al. (2013, p. 2) and Udo-Akang (2012, p. 91) imply that practice is informed by theory, and theory is equally informed by what is done in practice.
Imenda (2014) identifies the three main significant features of a theory:
1. It is a set of interrelated propositions, concepts and definitions that presents a systematic point of view;
2. It specifies relationships between/among concepts;
3. It explains and/or makes predictions about the occurrence of events, based on the specified relationships.
Nilsen (2015) explains that, “a good theory provides a clear explanation of how and why specific relationships lead to specific events” (p.2). In line with Nilsen’s (2015) position, this study uses the operational definition of a theoretical framework as the theoretical lens with which to guide and provide a clear explanation of how and why specific relationships lead to specific events.
2.3.1 Exploration of psychological theorists for the study
Based on theoretical insights among psychological theorists were; Bandura (1992;
1997) social learning theory believed that individual can learn by observing the behavior is of others and the outcomes of those behaviors. Vygotsky (1978; 1987), developed the sociocultural theory of cognitive development which tried to compliment Bandura's social theory which addressed the link between social-cultural context emphasized on child’s zonal proximal development (ZPD), that an individual child is capable through environment as influence to express their thoughts and experiences the way of occurrences base on their reasoning skills to give meanings constructively.
One major critique of Bandura theory is that learning can occur without a change of
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behavior. However, Vygotsky’s critique was that some bahaviors at the time might not be construed by expression, a series of questions emerge on why then should we learn if no change occurs. That equates to a waste of resources since it does not make a significant difference. Also, based on construction of expression and behavioral occurrences, and to counsel for acceptance or repulsion.
At this juncture, the researcher found few similarities with Bronfenbrenner (1979, 1989), who stated in his human ecological systems theory that a factor of relationships exist/co-exist between individuals and their environment. The theoretical construction of Jeronimus, Riese, Sanderman and Ormel (2014), stated that systems interactions which determine each roles, norms and rules which shape human psychological development. Bronfenbrenner's (1979), propounded“Ecology of Human Development”
maintained a widespread influence on psychodynamics and others approaches for human study and their environments. Therefore, through his trailblazing discovery on
"human ecology", differentiates environments from the family economic and political structures which are considered as a part of life course from childhood through adulthood (Kail & Cavanaugh, 2010). Bronfenbrenner (1979, 1989), has identified five systems models that explained human ecological development. These were influenced by environmental factors from behavioral engagements to development of social ecology. The researcher evaluated both theories to be purposive and explorative ideology though differences, and might not be applied simultaneously.
Meanwhile, Bronfenbrenner (1979, 1989, 2005), emphasized on the interconnectivity that influence child’s development through his analytical human ecological model as explained in five modes; microsystem, macrosystem, mesosystem, exosystem, and chronosystem relationships on development. The researcher explored eccolgical systems theory of Bronfenbrenner (1979) to compliment Ubuntu theory of Metz (2012, 2014), since child’s identity was explained on child interaction with his/her environment was much focused by ecological model. The next is theoretical selection for the study.
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2.3.2 Selection of a theoretical framework for the study
To arrive at theoretical selection, the researcher explores theories from humanistic understanding from Metz (2012, 2014), Ubuntu theory of respect and morality of others to be inherent to create an accommodative environment for student’s interaction and involvement at a university campus. This asserts that learner’s development is associated with the rapport he/she share with peers at schools. Yet, Bronfenbrenner (1989, p. 227) explains that in order to underline the possible insight for development through personal qualities, it is significant that cooperative relationships thus emerge with people of their immediate environment. Therefore, researcher found that some personal qualities of embracement wanting of Bronfenbrenner’s (1979, 1989) as articulated by Metz’s (2012, 2014), here stated of the frame “Ubuntu theory” to embracing diversity, with some basic behavioural concepts like tolerance, respect and acceptance could be alternatively traced to ecological systems theory. As such, since Bronfrenbrenner (2005) conforms that the level of human accommodation throughout life span varies based on expressions and valued expectation to life situations, the researcher decided to use Bronfrenbrenner ecological systems theory for the relevance of this study. Ecological systems theory offers a framework through which community psychologists examine individuals' relationships within communities and the wider society. The theory is also commonly referred to as the ecological/systems framework. It identifies five environmental systems with which an individual interacts.
2.3.3 Bronfrenbrenner ecological systems theory
Bronfenbrenner (1989) defines ecological systems theory as an approach to the study of human development that consists of the ‘scientific’ study of the progressive, mutual accommodation, throughout the life course. However, Bronfenbrenner (1979, 1989) maintained between the active stages of human growth and the changing around properties of the immediate settings that evolves human lives, as this process is affected by the relations between these settings, and by the larger contexts in which the settings are embedded.
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Grange (2011) affirms that philosophical ideas and Themane and Mamabolo (2011), educational transformation empower to manage past hardships experiences thus changing global world through restorative appeals, rejuvenation and reimaging of the traditional values against apartheid. According to the Department of Education (2013), the concept of systems ecological theory influenced through transformation struggles of the South African education system in 1994. The policies that were formulated to govern the educational system were intensified through the humanness features that appeared on the curriculum policy as practise in order to safeguard the equal access of all to education (p.12).
2.3.4 Ecological systems theory and human dignity
The Constitution of South African places emphasis on the importance of national reconciliation and respect for human dignity. There is also a strong emphasis on human dignity which is an obvious reaction to the pre 27 April 1994 constitution which ensures the fight for human rights and therefore incubated respect for human dignity.
According to the Department of Education (2013), the concept requires that everyone must be treated with dignity and respect, irrespective of person's gender, sexuality, religion, race and ethnicity. This affirms that everyone should be treated with respect.
Despite this, Mavhandu-Mudzusi, and Ganga-Limando (2014) affirm that LGBTI communities have been alienated by people because of sexual differences. The ecological theory maintain that individual should relate freely to encourage the inclusivity without racial disparities.
Elechi, Morris and Schauer (2009), Bobo et al. (2014) pointed that main ecological factor is inherent on tolerance of spirit among people of the same community. This implies that humanness is a vital part to addressing some of the moral and ethical challenges that face modern African societies. The researcher perceived that within the context of socialization, factors such as differences are inherent while considers
‘ecological theory’ useful to explore issues regards to LGBTI communities perhaps may provide a platform for problems solving, awareness raising and provision of accessible moral guidance (Malunga 2011). McClintock (2010) and Mawere (2012) portrayed that belief systems often impact how people react to others for changes of actions and behaviour for co-existence against exclusion of others. Malunga (2011)
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argues on appropriate solutions to perceived internal differences on social imbalances that skewed against the LGBTI communities.
Galaty (2014) promotes the campaign for human, social and political transformation while Graham and Jahnukainen (2011) support that inclusive education for social change and academic development. In contrast, Hlalele (2012, p.111) concedes that difference is an inherent, inevitable and indispensable feature of social existence and education, and argues that rural education needs to embrace difference, shape demands and model social benefits in accordance with the realities of a particular rural setting. As viewed by Mbeki (2015) that Africans should accommodate difference as apathway to social development. Wilson and Wilson (2013) maintain that oneness and team spirit propel communal living.
2.3.5 Ecological systems theory implications
Gordon (2014) reaffirms that Praeg (2014) reports on social justice and the authors underscore the limits of the post-apartheid constitution but they believe that it stands as a marker of both a historical violence that suffocates other political claims, as well as the current loss that haunts feelings about the rescue of democracy after the end of the official apartheid period. On this note, Chabal (2009) emphasizes traumatic experiences inculcated to people from the apartheid era which make ecological paramount to promote collective ideology create space that would accommodate all with regards to social justice. Nonetheless, Praeg et al. (2014) argue that the strength of the constitution highlights that relational fairness pilots a consistent constitutional justice negotiation. Metz and Gaie (2010) maintain that ethics primarily condone transformative approaches where inequalities obviously noted against a group of people who are liberated from prejudice hence lead to creation of anti-LGBTI campaigns at the university campus.
Drucilla and Muvangua (2011) assert that social influences strengthen the law of equity on humanness, However, Lewis (2014) disagrees, based on the dichotomy of Praeg (2014), and the possibilities that ‘ecological systems’ possessed within the human constitutional rights, in contrast to the people’s perspectives. Meanwhile, Bowler (2014) infers that study of other in an ecosystem and Western tradition
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contradictions should not be treated as disparate philosophies but rather as ideologies.
The researcher covets that the practices and logics of sovereignty hide on the diversity that promotes the students’ acceptability. Ama (2014) contends that religious beliefs are a contradiction to relational constitutional values on the societal concept for human lives. Bowler (2014) contributes that interactive activities affirms a transformative approach to accommodate everyone at a university campus (Rakotsoane & van Niekerk, 2017), to secure self-worth returns to individual’s behaviour.