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Masters Theses
The perceptions of customers and grocery retail managers towards private label brands in the grocery retail sector within the eThekwini Municipality
Advisor: Heeralal, Shalen; Prof Kaseeram, Irrshad
Attachments [1]
Issue Date: 2021
Language: en
More Detail
Abstract:
The introduction of private label brands brought various opportunities and challenges for grocery retailers, however, over the years, these private label brands have often been greeted with mixed perceptions from customers; accompanied by certain skepticisms. This study aimed at identifying the current perceptions of customers and retail managers towards private label brands, with a specific focus on the eThekwini municipality. As a method of investigation, the convergent parallel mixed research methodology was employed, using both quantitative and qualitative research methods. Approximately 389 customers were systematically selected as a source of data. Meanwhile for the qualitative aspect, grocery retail managers were selected as a unit of analysis. SPSS version 25 was used to analyze quantitative data and content analysis for qualitative data. The findings suggest that customers are aware of private label brands and their existence in the South African grocery retail sector. They repeatedly purchase these brands though unable to trust them. Customers are still skeptical about the quality of private label brands when compared with manufacturer brands. The findings of this study suggest that South African grocery retailers need to pay attention to communicating with their customers regarding the private label brands that they offer. Also, they need to produce customer-centric private label products that will be better received and accepted by consumers.
Description:
Thesis submitted to the Faculty of Commerce, Administration and Law to fulfil the requirements for the Master of Commerce in Business Management at the University of Zululand, South Africa.
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- Outline: The researcher has noted that factors in the home environment of the children living in the squatter settlements were likely to influence their academic achievement. The performance of the majority of both primary and secondary school pupils from the squatter settlements does not rise to expectations. Instead, there is a high rate of dropouts, illiteracy and child abuse. It became clear to the researcher that the causes as well as the effects of squatting on the educational life of the children living in the squatter settlements should be researched. The findings of the study can serve as a valuable basis on which measures at policy making, educational guidance and assistance, teaching and supervision can be carried out. Methods of investigation: The two major methods of research used in this study were the literature review and an ethnographic investigation. Literature was reviewed on the researched problem. There were five distinct samples to which the ethnographic research method was administered. To reveal the home background factors that influence scholastic achievement of the pupils living in the squatter camps, the researcher spent time with members of an observed population i.e. 60 pupils from both primary and secondary schools. Interviews were administered to 8 principals, 18 teachers, 3 inspectors, 8 health workers and 2 social workers. The researcher considered the ethnographic research method to· be particularly appropriate for empirical research. It enabled the researcher to observe activities from their natural surroundings. Questions which were asked to the five distinct samples were based on what the investigator had observed in the squatter camps. The responses could be checked from the context in which the question and answers took place. Percentages were mainly used to principals, inspectors, responses. Principal finding of the study: The following factors were found to have an influence on the academic achievement of the pupils living in the squatter settlements. 3.1 General conditions. -All the settlements shared a lack of laid-on facilities. In particular, overcrowding and water supplies were general problems. Toilet pans or pit latrines were the only form of sanitation. Paraffin lamps and candles were used for lighting, and wood was also used for fuel. Refuse was mostly dumped; some people dug or burnt it. 3.2 Living in poor housing itself influences self-evaluation and motivation. Social isolation and inadequate space make children change their feelings about "the whole life" - a change particularly noticeable in school (Schorr, A.L. 1964 : 5). Students who fail to live up to their own academic expectations suffer losses of self-esteem. Failure lowers a child's self-concept and may as a result undermine himself, thus assume the attitude that he is a useless individual. 3.2.1 Parental educational level is related to the child's school progress. Parents who have later sought to improve on what they had, are likely to have a favourable attitude to the child's education. Pupils from such families are more likely to· experience success at school than children whose parents are uneducated. 3.2.2 School progress may be affected by facilities at home. Study and homework require concentration and attention. A proper place of study at home together with appropriate furniture such as a study desk with sufficient light, results in better performance in schoolwork. 3.2.3 The tendency to appoint unqualified and underqualified teachers lowers academic standards. The pupils' cognitive abilities will be deficient as they are bound to receive a lower quality of education. 3.2.4 Regular school attendance is positively related to success at school in general. Late corning and habitual absenteeism lowers performance at school and promotes, a high failure and drop-out rate. The abovementioned environmental factors were proved valid in the analysis and interpretation of data. Finally, a number of suggestions are given with the hope that if implemented, the community of Winterveldt, Alexandra and Mshenguville, as indeed of the squatter settlements in South Africa as a whole, will benefit thereby: 1. The impoverished home environments of the children typified by overcrowding, low income and low education of parents as major factors to be taken into consideration. 2.It is the responsibility of education to formulate policies and strategies aimed at improving the situation of children in black schools. Children from depressed areas such as Winterveldt, Mshenguville and Alexandra need a variety in educational experiences so that they experience the delight and wonder of learning. 3. may No child can receive a democratic education in a non-democratic school. single A academic expectations, a skillful and understanding to the raising standard of demanding syllabus and, teaching are essential self-esteem of the disadvantaged children. 4. It is recommended that education furnish new modes of teaching that incorporates parents and the community in the curriculum and that guide parents towards self-betterment and improved family life. Devise school-based services for children that can compensate for the declining support at home.
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- Umhlaba uwonke unezindawo ezinamagama ezaziwa ngazo, kanjalo nezigodi zinamagama umphakathi waqamba unganakile ukuthi usebesebenzisa ubuhlakani. La magama ezigodi aqanjwe elandela ubuchule obabungafundelwe phansi. Lobu buchule besekwa nawumlando wamagama uqobo. Lobu buchule ekuqanjweni kwamagama kwalo mphakathi ngokuhamba kwesikhathi yibona ovikela ukushabalala komlando, ukudidaniswa kwamagama ezigodi zawo, imibango nokuphikisana ngala magama okungahamba kuvele. Isahluko sokuqala siqukethe konke umcwaningi ahlose ukukwenza ocwaningweni lwakhe olumayelana nokuqanjwa kwamagama ezigodi zakwaMpungose endaweni yaseMlalazi. Umcwaningi kulesi sahluko ubeke kabanzi ngomlando wozalo lwakwaMpungose, izinhloso zokwenziwa kocwaningo, ukubaluleka kokwenziwa kocwaningo, imibono yababhali nenjulalwazi mayelana nokuqanjwa kwamagama ezindawo kanye nentshisekelo yokuqalwa kwalolu cwaningo. Ubuye waphawula ngalabo abayohlomula ngobukhona balolu cwaningo. Isahluko sesibili siqukethe izindlela zokuqoqwa kolwazi ngokuhluka kwazo. Izindlela zokuqoqa ulwazi umcwaningi uchaze indlela ngayinye ububi nobuhle bayo. Kwathi kulezo zindlela watomula ezimusizile lapho ehlwaya ngocwaningo lwakhe kanye nalezo achibiyele ngazo ekuhlwayeni kwakhe ukuze ucwaningo lube ngolunothile. Isahluko sesithathu siveza konke okushiwo abanye ongoti kwezokuqanjwa kwamagama ezindawo nangokuqanjwa kwamagama anoma yiluphi uhlobo. Izinjulalwazi zokuqanjwa kwamagama ezindawo zibalulwe kuso lesi sahluko. Isahluko sesine kwethulwa lonke ulwazi obeluhlwaywa ngamagama ezigodi zaseMlalazi ngaphansi kweNkosi yakwaMpungose kanye nemvelaphi yamagama ezigodi. Kubhekwe nokwakheka kwamagama ezigodi kanjalo nendlela la magama ezigodi abhaleke ngayo. Kulesi sahluko umcwaningi ubalule nangemibuzo ephendulekile ngokocwaningo. Isahluko sesihlanu siqukethe isihlaziyo jikelele socwaningo, izincomo zocwaningo kanye nesiphetho socwaningo.
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- Ucwanlngo olwenziwe kulo msebenzi lumayelana nokubuyisa ithongo noma idlozi. Ukubuyisa lokhu kwenziwa ngenkolo yaboMdabu, yokuthi umoya womuntu osewashona uyabavikela abomndeni abasaphila. Lolu cwaningo luyimpendulo yokuthi kahle hIe yini ebuyiswayo. Ngenkathi kucaciswa ngenkambiso yesiko lokubuyisa nemmmmgwane, kunikezwa nezexwayiso kwabaphilayo. Uma leli siko lingenziwanga sampela noma lingenziwanga ngenhlonipho nentobeko elifanele; abaphilayo bazidonsela amanzi ngomsele. Bavelelwa amashwa namashobolo. Izindlela zabo zibemnyama. Esahlukweni sokuqala, isigaba 1.4, kuchazwa amagama asetshenziswe ukuchaza izimo e:zithile njengokuthi; ukulanda owashona akufani nokubuyisa ithongo. Umsebenzi womuthi wamadlozi, umlahlankosi awufani ngazo zonke izikhathi. Abaphilayo kufanele babenolwazi nokuqonda yonke inhlonipho ephathelene nenkolo nomsebenzi wesiko ngoba inhlonipho yabangasekho neyempilo yonke jikelele iyingxenye yamasiko namagugu enza ukuthi isidalwa esingumuntu sehlnke ezilwaneni. Isahluko sesibili sichaza ngobukhona bemimoya enamandla phezu kwezidalwa ezingabantu. Le nkolo yemimoya (Spiritism), ikhona enkolweni yamasiko oMdabu futhi ikhona nasenkolweni yobuKrestu nakwezinye izinkolo. Le mimoya, iyimimoya yabantu asebashona okuthi uma izihlobo zayo ziyihlengile ngempumelelo, iziveze ingamadlozi noma amathongo, iqonde ukwakha ubudlelwano obuhle obubonakala ngokuvikeleka, impumelelo nezinhlanhla kuzihlobo zayo ezisaphila. Uma izidingo zale mimoya zingafezwa, iqhamuka isiyizithunzi eziletha isinyama, kwenye inkathi ibe yizithutha ezihlasela, zibhuqabhuqe umndeni ngezifo, umuzi uvalwe ngehlahla. Izipokwe nemingcwi zikuleli butho le mimoya engondingasithebeni ngoba mhlawumbe ingafihlwanga ngenhlonipho, ingazilelwanga noma ingabuyiswanga. Isiko lokubuyisa lingubufakazi benkolo ethi; abasishiyayo kulo mhlaba baya ndawana thize, lapho bafike bahlangane khona noMvelinqangi kanye nezigidigidi zezinkulungwane zamalungu emindeni yabo ezedlula mandulo kulo mhlaba: The belief in the Hereafter is one ofthe fundamentals of religion which means the affirmation ofthe fact that this short- lived borrowed life is not the ultimate life but is only the commencement ofa full - fledged life. (Siddiqi,1980:11) Ngokwenkolo yaboMdabu, tmtmoya noma imiphefumulo yalaba bantu asebekweliphakade isisondelene noMvelinqangi, sekuyimimoya engcwele esiyophila ingunaphakade. Le mimoya iyabuyiswa izobheka, ivikele abaphilayo noma singathi iyabuyiswa ingcweliswe ngokwesiko njengoba kubuya umoya wedlozi uzosebenza "uphile" kophilayo. Ngokwenkolo yaboMdabu, kukhona izindawo ernzini waboMdabu ezingcwele, ezihlonishwa kakhulu ngoba ziyizizinda zamathongo. Le mimoya-ke ibuyiswa, ikhushulelwe, yethulwe kulezi zindawo. Imidati ngalezi zindawo nemininingwane yesiko eqondene nazo, idingidwa esahlukweni sesithathu. Isahluko sesine sihluba udlubu ekhasini mayelana nokuthi Iiyini isiko lokubuyisa ithongo. Lesi sahluko sidingida ngenkambiso yokwaziswa kwabomndeni nozalo ngomsebenzi, nangokusingathwa ngenhlonipho kotshwala balo msebenzi. Siphetha ngokubika,nokumenywa kwabangasekho ngembuzi ukuba bazobusisa 10 msebenzi. Ngalolu suku usuke usuqalile umsebenzi wokubuyisa ithongo. Isahluko sesihlanu silandisa ngokuqhubeka ngosuku Iwesibili lomsebenzi, okulusuku lokuwa kwenkomo. Ukuhlatshwa nokuhlinzwa kwale nkomo kubuveza obala ubucayi nobunzima balo msebenzi. Usuku Iwesithathu nalo lunolwayo imidati nemikhutshana yokuphothula umsebenzi wonke. Umoya womufi sekusukwa nawo esibayeni usuyokwethulwa endlini enkulu, eyisigodlo samathongo. Ukubuyisa ithongo okuqhakanjisiwe ngokomnumzane, indalabantu. Ukubuyiswa kwenzalabantu, omame nonina womnurnzane kuthiwe halamuzi. Kugxilwe kumnumzane ngoba maningi amasiko nemikhutshana egcinwayo uma kubuyiswa ithongo lomnurnzane ukwedlula laba abanye. NeNkosi yesizwe ingumnumzane ngakho-ke iyathinteka nayo njengomnumzane. Isahluko sesithupha simayelana nokuhlaziya nokuphetha. Siphethe izincomo nokusonga jikelele. Izincomo ezikhona ezokunxenxa nokunxusa abantu ukuthi bagcine amasiko abo bangagijimeli amasiko nenkolo yezinye izizwe, bafenyise amasiko nenkolo yaboMdabu. Kungaba kuhle aboMdabu baqale bahlunge amasiko esingathi awasahambisani nesikhathi nenhlalo yesimanje, bese kuthi lawo masiko asengumgogodla wenkolo yaboMdabu navuselela ubuntu bezizwe zoMdabu zase-Afrika athuthukiswe ezikhungweni zemfundo yawo wonke amazinga, aqhakanjiswe futhi nasemibuthanweni yaboMdabu.
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- Sehluko sekucala Sehluko lesetfula lucwaningo ngekutsi sivete singeniso, inhloso yelucwaningo yekugcamisa imvelaphi, lusendvo nekubaluleka kwesive sakaNgomane. Kuvetwe tindlela telucwaningo, kubaluleka kwalo lucwaningo, kuchazwa kwemagama latsite lanjengalawa: sibongo, tibongo, sive, nalamanye. Sehluko sesibu Umlandvo webukhosi bakaNgomane nekulandzelana kwemakhosi wendlaliwe. Kutsintfwe netindzawo lapho lesive besihamba khona size sifinyelele lapho sesitinte khona nyalo. Lusendvo Iwebukhosi kuye kufinyelele kulawa labusako nyalo. Sehluko sesitsatfu Setfula inkholo yesive sakaNgomane, emasiko kubaluleka kweMvelinchanti nemadloti esiveni sonkhe. Inchubo yesive ivetiwe lapho kwentiwa imisebenti yesive lefanana nefana nekuphahla, kubata, kwacha tibaya nalokunye. Sehluko sesine Lapha kutsintfwe lulwimi nemasiko esive sakaNgomane. Kulapho kuvela khona kutsi lulwimi Iwabo beluba netinhlavana tetilwimi tetive bebakhelene nato. Ngaphansi kwemasiko kutsintfwe imfuyo nalokudliwako. Sehluko sesihlanu Budlelwano besive sakaNgomane naletinye tive bucwaningisisiwe ikakhulu nebakaDlamini lokungabo labahlanganisa sive seMaswati. Kuye kwavetwa ngemphilo yebaka Ngomane kusukela esikhatsini sebuNguni kuye kufinyelele nyalo kuseMaswati. Sehluko sesitfupha Sigcamisa luhlatiyo Iwelucwaningo netincomo letitsintsa emasiko, lulwimi, umlandvo wesive senibongo. Siphetfo siveta incabhayi yalolunye lucwaningo lolutsintsa letinye tive.
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