This study explored the phenomena of pre-adolescents growing up in an informal settlement and explored how needs and wants influenced their value and moral formation. The research was located within the specific context of a qualitative interpretivist study. A phenomenological research design was used to highlight how these young people construct their personal identities rooted in their unique value and moral structures. The criteria used to choose the participants included pre-adolescents between the ages of 10 and 14 who lived alone without parental care or who were left alone for long periods during the day. The selected participants were young people who were daily exposed to adverse conditions and who had to make real life choices. Data on how these pre-adolescents viewed their situation were collected using stick figures, collages, drawings and observations, followed by in-depth individual and focus group interviews and discussions on moral dilemmas. The aim of interviewing the young people personally was to explore their own views of the realities of their lived experiences and how they perceived the world around them. From the empirical evidence and the theories studied a number of significant themes emerged that indicated a strong need for emotional and social support, besides their obvious material needs. The major themes were (1) family and community, (2) emotional needs, (3) financial and material needs, (4) protection and security, (5) moral choices and needs, (6) education and (7) religion. The findings of the study revealed that individuals progress through various stages of moral growth and development as they grow from childhood to adulthood, and that children are not born with an innate moral or value system. These have to be taught through the process of socialisation whereby they learn social values, morals, attitudes and expectations as these are communicated from one person to another. The findings also showed that these young people are able to act in a caring, concerned, altruistic and resilient manner, just as much as they are able to act in a destructive manner. These young people are as able to do good just as they are able to do bad things. They have a strong sense of moral rightness and wrongness and the values that underpin morality. It showed that even when their basic human needs are unmet they can still make choices that reflect good moral values. They have the capacity to transcend themselves and to make radical change in their personal lives and in turn contribute to the well being of a better society. Since this was an exploratory study of specific marginalised young people in a particular environment which focused more on pre-adolescents’ espoused theory and how they would act if faced by moral dilemmas, it suggests the need for further exploration and research on the theory in action by studying the reasons why preadolescents engage in at-risk behaviour. SEPEDI : Thuto ye e hlohlomiša ponagalo e kgolô ya baswa bofalalelong bjo e sego bja tlwaelo, gomme ya hlohletša ka moo dinyakwa le dihlokwa di tutueditšego popego ya metheo le setho. Nyakišišo ye e ile ya ela khwalithi ya seo se nyakišiswago tlhoko. Go somišitšwe moakanyetšo wa phatišišoponagalo go tšweletša ka fao baswa ba bopago boitšhupo bjo bo letšego popegong ya mehola le boitshwaro bja bona. Kêlo ye e šomišitšwego e aparetše baswa gare ga mengwaga ye 10 go iša go 14; bao ba phelago ba le tee, go se na tlhokomelo ya batswadi goba bao ba tlogelwago ba le tee nako ye telele mosegare. Batšeakarolo be e le baswa bao ba bego ba lebanwe ke maemo a šoro gomme ba swanetse go ikethela tsela. Data ya ka moo baswa bao ba lebelelago maemo a bona, e ile ya kgoboketšwa go šomišwa diphata, dibopego tšeo di gomareditšwego, dithalwa le temogo ye e latelwago ke poledišano le mongwe le mongwe, goba sehlopha ka ga mathata a boitshwaro. Maikemišetšo a poledisano le baswa ke go nyakišiša dikgopolo tša bona ka ga bonnete bja maitemogelo, le ka moo ba bonago lefase. Go tšwa bohlatseng bja boitekelo bjo, le go teori tše di nyakišitšwego, go bonagetše nyakego ya thekgo ya khuduego le leago, gape le tša dinyakwa tša bophelo. Dintlhakgolo di bile (1) lapa le tikologoleago (2) dinyakwa tša moya (3) dinyakwa tša tšhelele le didirišwa (4) tšhireletšo le potego (go lotega) (5) boitshwaro le dihlokwa (6) thuto (7) bodumedi. Dikhwetšo tša thuto ye di utollotše gore mongwe le mongwe o tšwelela dikgatong tše mmalwa tša kgolô ya boitshwaro le tšweletšopele ge ba ntše ba gola go tšwa bjaneng go ya bogolong; le gore bana ga ba belegwe ba na le mokgwa wa maitshwaro wa tlhago. Tšeo di rutwa ka tsela ya phedišano; ka fao ba ithute kagišano, maitshwaro bjale ka ge di hlagiswa ke batho ba bangwe. Khumano e laeditse gape gore baswa ba kgona go hlokomela, ba amege, ba be le phanô, gape ba itshware ka tsela ye e sa swanelago. Baswa ba kgono dira botse, ba fetoge ba dire bobe. Ba na le moya wa setho le moya wa tshenyo; gape le theô ye e laetšago maitshwaro a botse. E bontšhitse le gore, le ge dinyakwa tša bona di sa kgotšofatswe, ba kgono kgetha ba laetše maitshwaro a mabotse. Ba na le maatla a go feta mathateng, ba fetole maphelo a bona gomme ba be le kabelo go kaonafatša tikologoleago. Ka ge se e bego e le fela thutotlhotlhomišo ya baswa bao ba lego mellwaneng ya bophelo tikologong e itšego, gomme ya ikamanya fela go teori ya baswa le ka moo batla itshwarago, ge ba lebanwe le mathata a setho, e laetša nyako ya tlhotlhomišo e tseneletšego, e tšwelago pele ka nyakišišo ya teori ye ka go ithuta mabaka ao a dirago maitshwaro a. / Dissertation (MEd)--University of Pretoria, 2010. / Education Management and Policy Studies / unrestricted

There are approximately 5 million mentally ill detainees across the globe and a further 1 million who suffer from a severe mental illness. Various research has shown that the prevalence of mental illness within the corrections system is more substantive than that of the general population. On average, there is an upsurge by 1 million mentally ill detainees globally per year. Approximately all detainees detained in a correctional facility encounter depression or stress symptoms, however low rates of identification and treatment prevail. Further to this, the quality of the treatment provided to mentally ill offenders is questionable. The aim of the research study is to explore the prevalence of mental illness amongst detainees in South Africa, Nigeria, Germany, and the United States of America. The study investigates the availability of legislation in all four countries using the various international guidelines as a benchmark, the provisioning of rehabilitation programmes, and the challenges in providing rehabilitation, mental health care, and treatment to the mentally ill. Furthermore, the study sets out to ascertain whether the treatment and conditions in detention facilities meet international standards. Whilst considering that not all mentally ill offenders will need specialist psychiatric treatment, differing levels of care should be available on a continuous basis by personnel who are adequately proficient in reducing mental harm and in promoting mental health among offenders. Recommendations include the need to conduct wider-scale national studies to make for easier comparisons and for benchmarking purposes. The availability of mental health legislation in itself is not a panacea for reducing mental health illness, but having to put this into practice is of paramount importance. The corrections system is at the end of the value chain and does not have a choice of closing their doors to offenders. They therefore need to partner with various government departments (criminal justice system, social systems, education systems, and community structures amongst others), to find an integration point to share knowledge and insight into the challenges facing corrections and for the Criminal Justice System to acknowledge that severely mentally ill individuals should never be sent to corrections. / Daar is ongeveer 5 miljoen sielsieke aangehoudenes wêreldwyd en ʼn verdere 1 miljoen wat aan ʼn ernstige geestesversteuring ly. Navorsing toon dat die voorkoms van geestesversteuring in die korrektiewe stelsel meer substantief as by die algemene bevolking is. Daar is jaarliks ʼn gemiddelde styging van 1 miljoen sielsieke aangehoudenes wêreldwyd. Feitlik alle aangehoudenes in ʼn korrektiewe fasiliteit ervaar simptome van depressie of stres, maar die syfers ten opsigte van identifisering en behandeling is laag. Die gehalte van die behandeling wat sielsieke oortreders ontvang, is boonop twyfelagtig. Die oogmerk van hierdie navorsing was om die voorkoms van geestesversteuring onder aangehoudenes in Suid-Afrika, Nigerië, Duitsland en die Verenigde State van Amerika te ondersoek. Die studie het ondersoek ingestel na die beskikbaarheid van wetgewing in al vier die lande, met behulp van die verskillende internasionale riglyne as ʼn maatstaf, die voorsiening van rehabilitasieprogramme en die uitdagings wat met die voorsiening van rehabilitasie, geestesgesondheidsorg en behandeling van die geestesiekes gepaardgaan. Die studie het ook ten doel gehad om te bepaal of die behandeling en toestande in aanhoudingsfasiliteite aan internasionale standaarde voldoen. Met inagneming daarvan dat nie alle sielsieke gevangenes spesialis- psigiatriese behandeling benodig nie, moet verskillende vlakke van sorg deurlopend beskikbaar gestel word deur bekwame personeel wat oor die vermoë beskik om geesteskade te verminder en om gevangenes se geestesgesondheid te bevorder. Aanbevelings sluit die behoefte in om studies op ʼn groter skaal landswyd uit te voer vir doeleindes van makliker vergelykings en vir normstelling. Hoewel die beskikbaarheid van wetgewing oor geestesgesondheid nie opsigself ʼn wondermiddel is vir die vermindering van geestesversteuring nie, is dit uiters noodsaaklik dat die wetgewing in plek moet wees. Die korrektiewe stelsel is aan die einde van die waardeketting, dus is dit nie ʼn opsie om hul deure vir oortreders te sluit nie. Hulle moet dus met verskeie staatsdepartemente (onder andere, strafregsplegingstelsel, maatskaplike stelsels, opvoedingstelsels en gemeenskapstrukture) saamspan om ʼn integrasiepunt te vind om kennis en insig rakende die uitdagings wat die korrektiewe stelsel in die gesig staar te deel, en sodat die strafregsplegingstelsel sal erken dat individue met ernstige geestesversteurings nooit na korrektiewe fasiliteite gestuur moet word nie. / Kukhona abantu abacishe babengu 5 miliyoni abagula ngengqondo abavalelwe kuwo wonke umhlaba, kanti kukhona abanye abangu 1 miliyoni abahlushwa yisifo sengqondo. Ucwaningo lukhombise ukuthi ubukhona besifo sengqondo kwinqubo yezamajele bukhulu kakhulu ukudlula kwisizwe sonkana ngokunabile. Ngokwesilingniso, kukhona ukwenyuka kwabantu abagula ngengqondo abavalelwe abangu 1 miliyoni kuwo wonke umhlaba ngonyaka. Cishe bonke abantu abavalelwe ezindawo zamajele babanokuxineka kwengqondo noma izimpawu zingcindezi, kodwa izinga lokuphawulwa kwabo kanye nokuthola ukwelashwa liphansi. Kanti futhi okunye, iqophelo lokwelashwa elihlinzekwa abantu abonile abagula ngengqondo alilihle. Inhloso yalesi sifundo socwaningo, bekuwukuphenya ngobukhona bokugula ngengqondo kubantu abavalelwe eNingizimu Afrika, eNigeria, eGermany nase-United States of America. Ucwaningo luphenyisise ngobukhona bemithetho kuwo womane amazwe ngokusebenzisa imikhombandlela kazwelonke njenge-benchmark, ukuhlinzekwa kwezinhlelo zokwelapha kanye nezinselele ezikhona ngokuhlinzeka ngokwelapha, unakekelo lwezempilo yengqondo kanye nokwelashwa kwabagula ngengqondo. Kanti futhi okunye, ucwaningo belufuna ukuqinisekisa ukuthi ngabe ukwelashwa nezimo ezikhona ezindaweni zokuvalelwa emajele kuhlangabezana namazinga amazwe omhlaba. Ngisho noma kubonelelwa ukuthi akuyibo bonke ababoshiwe abagula ngengqondo abadinga ukwelashwa ngokwengqondo kwezinga le-psychiatric, kodwa amazinga ehlukene onakekelo, kumele atholakale ngokuqhubekela phambili okunikezwa ngabantu abanolwazi nekhono ngokufanele ekuphunguleni ukulimala kwengqondo kanye nokuqhubekisela phambili impilo yezengqondo kwababoshiwe Izincomo zibandakanya isidingo sokwenza ucwaningo olunabile kumazwe ukwenzela ukuthi kubelula ukuqhathanisa kanye nenhloso yokwenza i-benchmarking. Ubukhona bemithetho yonakekelo lwempilo yengqondo akusona isixazululo sakho konke ngokuphungula ukugula ngengqondo, kodwa ukuba nemithetho esebenzayo kubaluleke kakhulu. Inqubo yezamajele isekugcineni, kanti ayinalo ukhetho lokuvala iminyango kubantu ababoshiwe. Ngakho-ke izikhungo zababoshiwe kumele zisebenzisane neminyango ehlukene kahulumeni (inqubo yezobulingiswa yamajele, izinqubo zenhlalakahle yabantu, izinqubo zemfundo kanye nezakhiwo zemiphakathi, phakathi kokunye) ukuthola indawo ehlangene yokwabelana ngolwazi mayelana nezinselele amajele abhekane nazo kanye nenqubo yezobulungisa yamajele ukwamukela ukuthi abantu abagula kakhulu ngengqondo akumele bathunyelwe emajele. / Go na le bagolegwa ba ka bago 5 milione bao ba lwalago ka monaganong lefaseng ka bophara le ba bangwe ba 1 milione ba ba nago ba lwalago kudu ka monaganong. Dinyakisiso di bontshitse gore go ata ga malwetsi a monagano ka gare ga tshepediso ya ditshokollo go bohlokwa kudu go feta ka gare ga setshaba ka kakaretso. Ka kakaretso, go na le koketsego ya bagolegwa bao ba lwalago ka monaganong ba 1 milione lefaseng ka bophara ka ngwaga. Ba e ka bago bagolegwa ka moka bao ba golegilwego lefelong la tshokollo ba itemogela kgatelelo ya monagano goba dika tsa kgatelelo, eupsa dikelo tsa boitshupo le boitshwaro le kalafo di fase. Go feta mo, boleng bja kalafo ye e fiwago basenyi ba ba lwalago ka monaganong bo a belaetsa. Maikemisetso a dinyakisiso tse e be e le go utolla go ata ga bolwetsi bja monagano gare ga bagolegwa ka Afrika Borwa, Nigeria, Germany le United States of America. Dinyakisiso di nyakisisitse go hwetsagala ga melao dinageng ka moka tse nne go somiswa ditlhahli tsa go fapafapana tsa boditshabatshaba bjalo ka motheo, kabelo ya mananeo a tsosoloso le ditlhohlo tsa go abela tshokollo, tlhokomelo ya maphelo a monagano le kalafo go bao ba lwalago ka monaganong. Go feta moo, dinyakisiso di ile tsa ikemisetsa go netefatsa gore kalafo le maemo a dikgolego a fihlelela maemo a boditshabatshaba. Ge re ntse re nagana gore ga se bagolegwa fela ka moka bao ba lwalago ka monaganong ba tla hloka kalafo ye e kgethegilelego ya malwetsi a monagano, tlhokomelo ye e fapanego e swanetse go hwetsagala ka mo go tswelago pele ke bahlankedi ba ba nago le bokgoni bjo bo lekanego bja go fokotsa dikotsi tsa monagano le go tswetsa pele maphelo a monagano gare ga bagolegwa. Ditigelo di akaretsa tlhokego ya go dira dinyakisiso tse di tseneletsego tsa setshaba go dira dipapiso tse bonolo le bakeng sa merero ya go bea maemo. Go hwetsagala ga molao wa maphelo a monagano ka bowona ga se pheko ya go fokotsa malwetsi a mongano, eupsa go somisa molao wo ke selo se bohlokwa kudu. Tshepediso ya ditshokollo e mafelelong a tatelano ya tshepediso gomme ga e na kgetho ya go tswalelela basenyi ka ntle. Ka gona ba hloka go somisana le dikgoro tsa go fapafapana tsa mmuso (tshepediso ya toka go bosenyi, ditshepediso tsa leago, ditshepediso tsa thuto le dikarolo tsa setshaba, gare ga tse dingwe) go humana ntlha ya kopanyo go abelana tsebo le temoso ditlhohlong tse di lebanego le ditshokollo bakeng sa tshepediso ya toka go bosenyi go amogela gore batho bao ba lwalago kudu ka monaganong le gatee ga ba swanela go romelwa ditshokollong. / Criminology and Security Science / Ph. D. (Criminal Justice)

Hazing is an ancient, universal practice. In past and modern societies, the need to join a group is an aspect of our humanity. The process of joining a group frequently includes the need to be hazed in order to legitimate full membership. This study uses the theoretical frameworks of Michel Foucault, Pierre Bourdieu’s perspectives of social order, Henri Tajfel and John Turner’s theory of social identity, and Albert Bandura’s theory of moral disengagement to look at individuals joining groups. In particular, the study has sought to ascertain why those who haze are motivated to act. A grounded theory has been developed through interviewing young adults, who while in positions of leadership as Grade 12 learners in Gauteng schools, planned hazing activities. The grounded theory shows that hazing while enacted by an individual is not solely driven by that person, but rather hazing is a means of cultural reproduction. The mechanism through which hazing occurs focuses on achieving a sense of belonging, conforming to a given culture and consenting to hazing. The hazer is motivated to pass on aspects of the school’s culture, namely school traditions, hierarchical structures, means and standards of discipline, and showing appropriate respect to others. The hazer believes that this can be achieved as those being hazed will comply if they can avoid being humiliated. The developed theory is grounded and was verified through interviewing stakeholders in the school community who had extensive knowledge of the school culture and of Grade 12 learners. / Ukufikisa kungumkhuba wasemandulo, owenziwa emhlabeni wonke. Emiphakathini yasendulo neyenamuhla, isidingo sokuhlanganyela neqembu elithile yinto eyingxenye yobuntu bethu. Inqubo yokuhlanganyela neqembu elithile kuvame ukufaka kukona isidingo sokufikiswa ukuze umuntu abe yilungu ngokuphelele. Lolu cwaningo lusebenzisa izinhlaka zemiqondo yezinzululwazi ezingoMichel Foucault noPeter Bourdieu wokuhleleka kwezenhlalakahle, umbono kaHenri Tajfel noJohn Turner wokuzibandakanya kwabantu kwezenhlalo kanye nombono ka-Albert Bandura wokuziphatha ngendlela engahambisani nemigomo yokulunga ukuze kubukwe abantu abajoyina amaqembu. Ngokusempeleni, ucwaningo lufuna ukubheka ukuthi labo abafikisayo bakhuthazwa yini. Umqondo wenzululwazi wakhiwa ngokuba kubuzwe intsha esencane imibuzo, intsha eyayihlela izinhlelo zokufikisa eyayisezikhundleni zokuhola abafundi ngenkathi yenza iBanga 12 ezikoleni zaseGauteng. Umbono wenzululwazi ozinzile uveza ukuthi ukufikiswa, yize kwenziwa umuntu oyedwa kusuke kungaholwa yilowo muntu kuphela, kodwa ukufikiswa kuyindlela yokukhiqiza kabusha ngokwesiko. Indlela okwenziwa ngayo lokhu kufikisa igxile ekufezeni umuzwa wokuba yingxenye yabathize, ukuguqukela osikweni nasekuvumeleni ukufikiswa. Lowo okunguye ofikisayo usuke efuna ukudlulisela phambili izingxenye zamasiko esikole, njengemikhuba, ukwakheka ngokushiyana kwamazinga, izindlela nemigomo yokuziphatha kahle, kanye nokubonisa inhlonipho kwabanye. Lowo okunguye ofikisayo ukholelwa ekutheni lokhu kungafezwa njengoba labo abafikiswayo bezokwenza lokho okuthiwa abakwenze inqobo nje uma bezogwema ukuhlukunyezwa. Umqondo wenzululwazi osunguliwe uzinzile futhi waqinisekiswa ngokufaka ababambiqhaza imibuzo emiphakathini yezikole eyayinolwazi olunzulu maqondana nesiko lesikole kanye nabafundi beBanga 12. / Thupiso ke mokgwa wa kgale, wa lefase ka bophara. Ditshabeng tsa kgale le tsa mehleng ye, tlhoko ya go tsenela sehlopha ke karolo ya botho bja rena. Tshepetso ya go tsenela sehlopha gantsi e akaretsa tlhoko ya thupiso go kgonthisisa boleloko bjo bo feletsego. Nyakisiso ye e somisa mahlamo a teori a Foucault, dipono tsa Pierre Bourdieu tsa thulaganyo ya setshaba, teori ya Henri Tajfel le John Turner ya boitshupo bja setshaba, le teori ya Albert Bandura ya tlogelo ya melawana ya boitshwaro go lekola batho ba ba tsenelago dihlopha. Ka kakaretso, nyakisiso ye e lekile go kgonthisisa gore gobaneng bao ba rupiswago ba hlohleletswa go tsea magato. Teori ya kgoboketso le tshekatsheko e tsweleditswe ka go botsisa baswa dipotsiso bao, ge ba sa le maemong a boetapele bjalo ka barutwana ba Mphato wa 12 dikolong tsa Gauteng, ba rulagantsego ditiro tsa go sira. Teori ya kgoboketso le tshekatsheko e laetsa gore thupiso bjale ka ge e diragatswa ke motho ga e susumetswe ke motho yoo a le nosi, eupsa thupiso ke mokgwa wa pusoloso ya setso. Mokgwa wo thupiso e diregago ka wona o tsepeletse go fihlelela boikwelo bja go amogelega, go latela setso se se filwego le go dumelelana le thupiso. Morupisi o hlohleletswa go fetisetsa dikarolo tsa setso tsa sekolo, e lego ditso tsa sekolo, dibopego tsa haerakhi, mekgwa le maemo a tayo, le go laetsa tlhompho ya maleba go ba bangwe. Morupisi o dumela gore se se ka fihlelelwa bjalo ka ge bao ba rupiswago ba obamela ge ba ka thibela go goboswa. Teori ye e hlabolotswego e kgobokeditswe le go sekasekwa gomme e ile ya tiiswa ka go ka botsisa bakgathatema dipotsiso sekolong sa setshaba bao ba nago le tsebo ye e tseneletsego ya setso sa sekolo le ya barutwana ba Mphato wa 12. / Educational Studies / D. Ed. (Comparative Education)

This study aimed to develop a framework for improved legislation, methods of practice and services used to meet the best interest of child offenders with psychiatric disorders within the South African child justice system. This aim was achieved via a qualitative study, which evaluated child justice and mental health legislation, methods of practice, role-players, and services in South Africa, and compared same to those in Namibia, Botswana, and Nigeria; to establish if the best interest of child offenders with psychiatric disorders are currently met from a South African perspective. Data collection occurred in two phases: a document analysis of legislation, policies, and procedures in the selected comparative jurisdictions; followed by semi-structured interviews with child justice and mental health experts. During phase one the researcher analysed child justice and mental health legislation, human rights protections, and policy related to child justice in Nigeria, Botswana, Namibia, and South Africa. In addition, she interrogated literature relating to child justice and mental health, in comparative jurisdictions. This phase formed the foundation for the semi-structured interview schedule. Purposive and theoretical sampling was used to conduct 24 semi-structured interviews. Data was analysed and interpreted using pure qualitative document and thematic analysis. The overarching findings indicate that the best interest of child offenders with psychiatric disorders, in the South African child justice system, are unprotected. This vulnerable group is not dealt with from an individualised, case-specific, multi-disciplinary perspective; informed by legislation, practice-policy, and a service-orientated approach. Further, certain domestic legislation and methods of practice are inadequate in holistically assessing a child who comes into conflict with the law in the jurisdictions of comparison. Further findings identified that biological, psychological, environmental, cultural, and social factors influence the development of psychiatric disorders in children, which may bring them into conflict with the law. This study further confirmed that Attention Deficit Hyperactivity Disorder, Intellectual Development Disorder, Learning Disorder, Oppositional Defiant Disorder, and Conduct Disorder are prevalent in children who iv come into conflict with the law. Further, substance abuse disorder, depression and attachment disorder were identified as predominant factors affecting children who come into conflict with the law. The influence of these factors, in conjunction with biological, psychological, environmental, cultural, and social factors, were found to predispose children to psychiatric disorders linked to criminal behaviour. Thus, to meet the best interest standard; children in conflict with the law must be dealt with using a multi-factorial approach which considers biological, environmental, social, cultural, and psychological factors. In this way, the behaviour of child offenders with psychiatric disorders will be addressed holistically in a manner that considers all factors influencing behaviour. The empirical data supported the recommendations used to develop a trans-disciplinary framework for child offenders with psychiatric disorders. / Olu phononongo lwesi sifundo lujolise ekuphuhliseni isakhelo somthetho ophuculiweyo, iindlela zokusebenza kunye neenkonzo ukwenzela ukunikezela ezona zilungileyo iimfuno zabantwana abangabaphuli-mthetho benengulo yesifo sengqondo kwinkqubo yobulungisa yabantwana eMzantsi Afrika. Le njongo yaphunyezwa ngokwenziwa kwezifundo ezisemgangathweni ezahlola umthetho wobulungisa kubantwana kunye nomthetho olawula ezempilo ngokwengqondo, iindlela zokusebenza, abathathi-nxaxheba kunye neenkonzo eMzantsi Afrika. Ezi zathi ngoko zathelekiswa nomthetho, umsebenzi abathathi-nxaxheba kunye neenkonzo eNamibia, eBotswana, kunye naseNigeria ukufumanisa ukuba iimfanelo ezizizo zabantwana abangabaphuli-mthetho abaneengxaki zengqondo bayanakekelwa ngoku eMzantsi Afrika. Ukuqokelelwa kweenkcukacha kwenzeka kumanqanaba amabini: uhlalutyo lwemiqulu yomthetho, umgaqo-nkqubo kunye nenkqubo; Ukucazululwa kwamaxwebhu/kwemiqulu omthetho, umgaqo-nkqubo kunye neenkqubo ezikhethiweyo zothelekiso kulawulo lwezobulungisa, lilandelwe ludliwano-ndlebe olungahlelwanga ngokupheleleyo neengcaphephe/neengcali zezobulungisa lwabantwana kunye nemilo yezengqondo. Kwinqanaba lokuqala umphandi ucazulule umthetho wobulungisa kubantwana kunye nempilo yezengqondo, ukhuseleko lwamalungelo oluntu.kunye nemigaqo-nkqubo ehambelana/ enxulumene nobulungisa kubantwana eNigeria, eBotswana, eNamibia naseMzantsi Afrika. Ukongezelela walugocagoca uncwadi olubhekisele kubulungisa babantwana nezempilo yezengqondo kulawulo lwezobulungisa Eli nqanaba libe sisiseko soludwe lwenkqubo yodliwano-ndlebe olungamiselwanga ngokupheleleyo. Isampulu enenjongo neyingcingane yasetyenziswa ukuze kuqhutywe udliwano-ndlebe olungama-24 olungahlelwanga ngokupheleleyo. Ulwazi (idata) lwacalulwa lwacaciswa kusetyenziswa uxwebhu olusemgangathweni kunye nocalulo (analysis) olusemxholweni. Iziphumo ezicacileyo/eziqaqambileyo eziluphahla zibonisa ukuba okukokona kulungele abantwana abangabaphuli-mthetho abaneengxaki zezengqondo, abakhuselekanga kwinkqubo yezobulungisa babantwana eMzantsi Afrika. Eli qela lingakhuselekanga alivelelwa ngokomntu neengxaki zakhe yedwa, ngokwengxaki yakhe ngokuthe ngqo kusetyenziswe indlela ezahlukileyo ezilawulwa ngumthetho, ngumgaqo-nkqubo osebenzayo nokuvelela ngendlela yokuziqhelanisa nemeko. Ukuya phambili, eminye yemithetho yasekhaya neendlela zokusebenza azonelanga ekuhloleni ngokupheleleyo kumntwana ohlangabezana nokuphikisana nomthetho kummandla wothelekiso. Kuphinde kwafunyaniswa ukuba iimeko zozalo, zengqondo, zendawo, zenkcubeko nezentlalo ziyaziphembelela iingxaki zezengqondo ezivelayo ebantwaneni, ezinokwenza baphikisane nomthetho. Olu phononongo luqhubeka lungqina ukuba ukunganiki ngqalelo kwingxaki yokuphaphazela, ingxaki yokukhula kwengqiqo, ingxaki yokufunda, ingxaki yenkcaso yokulungileyo/ ukudelela kunye nengxaki yokuziphatha zixhaphakile kubantwana (abonayo) abaphikisana nomthetho. Ingxaki yokusebenzisa iziyobisi, ingcinezelo kunye nokuxhomekeka ziye zaphawulwa njengeemeko ezixhaphakileyo ezikhathaza abantwana abalwa nomthetho (abonayo). Iimpembelelo zezi meko, zidibene neemeko zozalo, zezengqondo, zendawo, zenkcubeko nezentlalo, zifunyenwe zilungiselela kwangaphambili abantwana kwezi ngxaki zezengqondo zithungelene ekuziphatheni ngokolwaphulo-mthetho. Ngoko ke ukuhlangabezana nomgangatho ofanelekileyo nobalulekileyo, ebhekelela abantwana abaphikisana nomthetho (abonayo) makusetyenzwe ngabo kusetyenziswe indlela ejongene neemeko ezininzi ezibandakanya iimeko zozalo, zendawo, zentlalo, zenkcubeko kunye nezengqondo. Ngale ndlela abantwana abaphula umthetho abanengxaki yezengqondo baya kuncedwa ngokupheleleyo ngendlela ebandakanya zonke iimeko eziphembelela ukuziphatha. Idatha ekholose ngamava avela kumava nokuboniweyo ixhasa izindululo ezenziweyo zokumisa isakhelo esisebenza kulo lonke uqeqesho lomntwana ophikisana nomthetho (owonayo) onengxaki yezengqondo. / Patlisiso ena e reretswe ho hlahisa moralo wa molao o ntlafetseng, mekgwa ya tshebetso le ditshebeletso bakeng sa molemo wa batlodi ba molao bao e leng bana ba nang le mathata a kelello tshebeletsong ya toka ya bana Afrika Borwa. Morero ona o fihletswe ka boithuto ba boleng, bo lekantseng melao ya toka ya bana le ya bophelo bo botle ba kelello, mekgwa ya tshebetso, baamehi le ditshebeletso Afrika Borwa. Tsona di ile tsa bapiswa le melao, tshebetso, baamehi le ditshebeletso dinaheng tsa Namibia, Botswana le Nigeria ho fumana hore na melemo e loketseng ya batlodi ba molao bao e leng bana ba nang le mathata a kelello e ya fumaneha hajwale Afrika Borwa. Pokeletso ya dintlha e etsahetse ka mekgahlelo e mmedi: manollo ya ditokomane tsa molao, melawana le mekgwatshebetso dibakeng tse kgethilweng tsa papiso tsa semolao; ho latetswe ke di-inthavu tse sa hlophiswang le ditsebi tsa toka ya bana le tsa molao wa bophelo bo botle ba kelello. Mokgahlelong wa pele mofuputsi o ile a manolla molao wa toka ya bana le wa bophelo bo botle ba kelello, ditshireletso tsa ditokelo tsa botho le melawana e amanang le toka ya bana dinaheng tsa Nigeria, Botswana, Namibia le South Africa. Ho feta moo, o ile a batlisisa dingolwa tse mabapi le toka ya bana le bophelo bo botle ba kelello dibakeng tse ka bapiswang tsa semolao. Mokgahlelo ona o bile motheo wa lenane la di-inthavu tse sa hlophiswang. Ho sebedisitswe mokgwa wa disampole wa kgetho le wa theho ya thiori ho etsa di-inthavu tse 24 tse sa hlophiswang. Dintlha di manollotswe le ho tolokwa ka manollo e sa tswakwang ya boleng ba ditokomane le ditema. Diphetho tse akaretsang di supa hore melemo e nepahetseng ya batlodi ba molao bao e leng bana ba nang le mathata a kelello ha e ya sireletswa moralong wa toka ya bana wa Afrika Borwa. Sehlopha sena se kotsing ha se sebetswe ka tjhebo ya bo-motho ka mong, ya kgetsi e kgethehileng, ya mafapha a mangata e tshehedistsweng ke molao, molawana wa tshebetso le tjhebo ya tshebetso. Ho feta moo, melao e meng ya lehae le mekgwa ya tshebetso e ne e fokola bakeng sa ho lekola ngwana ka tsela e felletseng, ya iphumanang a le kgahlano le molao dibakeng tsa semolao tse neng di bapiswa. ix Ho boetse ha fumanwa hore dintlha tsa tlhaho, kelello, tikoloho, setso le botjhaba di susumetso tlhaho ya bokudi ba kelello baneng, e leng ho etsang hore ba iphumane ba le kgahlano le molao. Boithuto bona hape bo tiisitse hore bokudi ba tlholeho ya tsepamiso le ketso e fetang tekano, bokudi ba kgolo ya bohlale, bokudi ba ho ithuta, bokudi ba ho ba kgahlano le ba bang le bokudi ba boitshwaro bo bongata bakeng ba iphumanang ba le kgahlano le molao. Bokudi ba tshebediso e mpe ya tahi kapa dithethefatsi, tshithabelo ya maikutlo le bokudi ba kgokahano di fumanwe e le mabaka a mantlha a amang bana ba qwaketsanang le molao. Tshusumetso ya dintlha tsena, hammoho le dintlha tsa tlhaho, kelello, tikoloho, setso le botjhaba, di fumanwe e le hore di pepesa bana ho bokudi ba mafu a kelello a amanngwang le botlokotsebe. Kahoo, e le ho ka fihlella maemo a melemo e nepahetseng, bana ba kgahlano le molao ba lokela ho sebetswa ka mokgwa wa ditsela tse fapaneng tse ngata, o kenyeletsang dintlha tsa tlhaho, tikoloho, setso, botjhaba le kelello. Ka mokgwa ona, batlodi ba molao bao e leng bana ba nang le bokudi ba kelello ba tla shejwa le ho sebetswa ka mokgwa o phethahetseng o kenyelletsang dintlha tsohle tse susumetsang boitshwaro. Dintlha tse bokelleditsweng di tsheheditse ditlhahiso tse sebedisitsweng ho hlahisa moralo wa makala a fapaneng bakeng sa batlodi ba molao bao e leng bana ba nang le bokudi ba kelello. / Criminology and Security Science / D. Phil. (Criminal Justice)

Abstracts in English, Afrikaans and Southern Sotho / The purpose of this study was to develop a best practice corporate community involvement disclosures (CCID) framework for JSE-listed organisations in South Africa. An analysis of the literature underscored the need for quality CCID and revealed the paucity of research on this topic. The study adopted a mixed-methods approach employing three research stages. Firstly, an initial CCID framework was constructed on the basis of a content and document analysis of top-performing JSE-listed organisations. Secondly, 30 CCI experts refined and validated the CCID framework through semi-structured interviews. The developed CCID framework comprised 36 specific disclosure items in nine general disclosure categories. Thirdly, the CCID framework was applied to 116 corporate reports, including the integrated reports, sustainability reports and corporate webpages of 20 JSE-listed companies for the years 2015 to 2017. The findings indicated that the sample of JSE-listed organisations disclose some aspects of CCI in their corporate reports. However, there is no consistent reporting framework, and a number of CCID items were under-disclosed according to the CCI expert “best practice” to meet stakeholder expectations. In both the integrated and sustainability reports, general category 2, CCI strategy, and general category 4, CCI projects, were the best-performing categories. General category 8, Evidence of CCI, was one of the best-performing categories disclosed in the sustainability reports and on the corporate webpages. General category 5, Relevant regulatory measures, general category 6, CCI benefits/business value creation, and general category 7, Assurance of CCI reporting, contained no or limited CCID. The development of the CCID framework resonated with stakeholder theory, while the findings on the application of the CCID framework supported the theoretical perspectives of legitimacy theory. In addition to the identified legitimising drivers, the findings suggested that local tensions and expectations are impacting on CCID in South Africa. The findings of this study provide useful insights into CCID practices, guidelines and the quality of CCID. It is unique because it is the first of its kind to develop and apply a CCID framework in South Africa. The findings have a number of implications for stakeholders, corporate managers, regulators and policymakers in South Africa and internationally. / Die doel van hierdie studie was om ’n raamwerk van beste praktykte te ontwikkel vir korporatiewe gemeenskapsbetrokkenheid-openbaarmakings (KGBO) vir JSE-genoteerde organisasies in Suid-Afrika. ʼn Ontleding van die literatuur het die behoefte aan gehalte-KGBO beklemtoon en die gebrek aan navorsing oor hierdie onderwerp aan die lig gebring. Die studie het ’n gemengdemetode-benadering gevolg wat drie navorsingstadiums gebruik het. Eerstens is ʼn aanvanklike KGBO-raamwerk op die grondslag van ’n inhoud-en-dokument-ontleding van bes presterende JSE-genoteerde organisasies saamgestel. Tweedens het 30 KGB-kundiges die KGBO-raamwerk deur middel van halfgestruktureerde onderhoude verfyn en geldig verklaar. Die ontwikkelde KGBO-raamwerk het 36 spesifieke openbaarmaking-items in nege algemene openbaarmakingkategorieë bevat. Derdens is die KGBO-raamwerk toegepas op 116 korporatiewe verslae, insluitend die geïntegreerde verslae, volhoubaarheidsverslae en korporatiewe webbladsye van 20 JSE-genoteerde maatskappye vir die jare 2015 tot 2017. Die bevindings het aangetoon dat die monster van JSE-genoteerde organisasies enkele aspekte van KGBO in hul korporatiewe verslae openbaar het. Daar is egter nie ’n konsekwente verslagdoeningsraamwerk nie, en volgens die KGB-bestepraktykkundige is ’n aantal KGBO-items onderverklaar om aan belanghebbers se verwagtinge te voldoen. In sowel die geïntegreerde as volhoubaarheidsverslae was die algemene kategorie 2, KGB-strategie, en algemene kategorie 4, KGB-projekte, die bes presterende kategorieë. Algemene kategorie 8, Bewys van KGB, was een van die bes presterende kategorieë wat in die volhoubaarheidsverslae en op die korporatiewe webbladsye openbaar gemaak is. Algemene kategorie 5, Relevante regulatiewe maatreëls, algemene kategorie 6, KGB-voordele/besigheidswaarde-skepping, en algemene kategorie 7, Gerusstelling van KGB-verslagdoening, het geen of beperkte KGBO bevat. Die ontwikkeling van die KGBO-raamwerk het by die belanghebberteorie aanklank gevind, terwyl die bevindings van die toepassing van die KGBO-raamwerk die teoretiese perspektiewe van die egtheidsteorie gesteun het. Benewens die geïdentifiseerde egtheidsaandrywers het die bevindings daarop gesinspeel dat plaaslike spanning en verwagtinge ’n uitwerking op KGBO in Suid-Afrika het. Die bevindings van hierdie studie verskaf nuttige insigte in KGBO-praktyke, -riglyne en die gehalte van KGBO. Dit is uniek omdat dit die eerste keer is dat ’n KGBO-raamwerk in Suid-Afrika ontwikkel en toegepas word. Die bevindings het ’n aantal implikasies vir belanghebbendes, korporatiewe bestuurders, reguleerders en beleidmakers in Suid-Afrika en internasionaal. / Morero wa thutelo ye e be e le go tšweletša tlhako ya maitokiši a kaonekaone a dikutollo tša seabe sa dikgwebo setšhabeng (CCID) ya mekgatlo ye e lego lenaneong la JSE ka Afrika Borwa. Tshekatsheko ya dingwalo e gatelela tlhokego ya CCID ye e nago le mohola gape e utollotše nyakišišo ye e sa lekanago ka ga hlogotaba ye. Thutelo e tšere mokgwatebelelo wa mekgwa ye e tswakantšwego ka go diriša magato a mararo a dinyakišišo. Sa mathomo, tlhako ya mathomo ya CCID e hlamilwe go ya ka tshekatsheko ya diteng le tokomane tša mekgatlo ye e lego lenaneong la JSE yeo e šomago gabotse. Sa bobedi, ditsebi tša CCI tše 30 di kaonafaditše le go laetša boleng bja tlhako ya CCID ka mokgwa wa dipotšišo tšeo di sa latelego lenaneo leo le itšeng. Tlhako ya CCID ye e tšweleditšwego pele e dirilwe ke dintlha tša kutollo tše itšeng tše 36 magorong a kakaretšo a kutollo a senyane. Sa boraro, tlhako ya CCID e phethagaditšwe go dipego tša kgwebo tše 116, go akaretšwa dipego tše di kopantšwego, dipego tšeo di fago tshedimošo ka ga boemo bja tšwelelo ya kgwebo le matlakala a wepo a dikhamphani tše 20 tšeo di lego lenaneong la JSE mengwageng ya 2015 go fihla 2017 Dikhwetšo di šupile gore sampolo ya mekgatlo yeo e lego lenaneong la JSE e utollotše dintlha tše dingwe tša CCI dipegong tša tšona tša kgwebo. Le ge go le bjalo, ga go tlhako ya go bega ye e sa fetogego, gomme dintlha tše mmalwa tša CCID di utollotšwe ka mo go sa lekanago go ya ka “maitokišo a makaonekaone” a ditsebi tša CCI go kgotsofatša ditetelo tša bakgahlegi. Ka go dipego tše kopantšwego le tšeo di fago tshedimošo ka ga maemo a tšwelelo ya kgwebo, legoro la 2 la kakaretšo, le legoro la 4 la kakaretšo, diprotšeke tša CCI, di bile magoro ao a šomilego gabotse. Legoro la 8 la kakaretšo, Evidence of CCI, e bile ye nngwe ya magoro ao a šomilego gabotse ao a utollotšwego ka go dipego tšeo di fago tshedimošo ka ga boemo bja tšwelelo ya kgwebo le go matlakala a wepo a kgwebo. Legoro la 5 la kakaretšo 5, Relevant regulatory measures, legoro la 6 la kakaretšo 6, CCI benefits/business value creation, le legoro la 7 la kakaretšo, Assurance of CCI reporting, di be di se na le goba le CCID ya bogolo bjo beetšwego mellwane. Tšwetšopele ya tlhako ya CCID e kwana le mekgwaboitshwaro bolaoding bja kgwebo, mola dikhwetšo go tirišo ya tlhako ya CCID e thekga tebelelo ya ditlhalošo tša diteori tša go dira go ya ka mekgwa ya boitshwaro ya setšhabeng. Go tlaleletša go ditlhohleletši tše di šupilwego tša go amogelwa ka semolao, dikhwetšo di šišintše gore dithulano le ditetelo tša selegae di na le khuetšo go CCID ka Afrika Borwa. Dikhwetšo tša thutelo ye di fa ditshedimošo tše di ka thušago tša ditlwaetšo tša CCID, mekgwatlhahli le mohola wa CCID. Ke ya moswananoši ka gobane ke ya mathomo ya mohuta wa yona go tšweletša le go diriša tlhako ya CCID ka Afrika Borwa. Dikhwetšo di na le ditlamorago tše mmalwa go batho bao ba nago le dikgahlego, balaodi ba dikgwebo, basepetši go ya ka molao le badiramelaotshepetšo ka Afrika Borwa le kemong ya boditšhabatšhaba. / Management Accounting / D. Phil. (Accounting Sciences)

Abstract in English, Afrikaans and Sesotho / Classroom discipline is one of the pillars of good education globally. This study aimed to determine the role of teachers and HODs in maintaining effective classroom discipline among learners in selected primary schools in Gauteng East. The research question set by the researcher to gather the relevant information was: How does a purposively selected group of primary school HODs and teachers in the Gauteng East District view their experiences, skills and knowledge of classroom discipline and management in a post-corporal punishment era, as explored through a qualitative study using multiple techniques of data gathering? The researcher sought to determine how classroom discipline and management took place and which strategies teachers and HODs could adopt for effective classroom discipline and management. A qualitative research approach was employed for the empirical inquiry carried out at the selected research sites. Information about classroom discipline and management strategies was gathered from selected participants, made up of 24 teachers and six HODs from six primary schools. This was achieved using semi-structured interviews, focus group interviews, document analysis and observation tools. The study revealed that all the selected participants were applying the reactive or punitive disciplinary approach rather than a proactive or positive approach. The literature review on the causes of poor classroom discipline and management, along with the research-based behavioural strategies and the empirical enquiry in the selected schools, allowed the researcher to critically assess the current disciplinary strategies implemented by teachers and HODs in Gauteng East primary schools and to make meaningful recommendations for improvement of discipline and classroom management. The main recommendations entail that teachers and HODs extend their horizons in order to be able to use the three models of control proposed by Wolfgang and Glickman in their classrooms. Use of the three models would aid them in exercising effective and meaningful classroom discipline and in utilising the strategies emanating from the research on effective classroom management. These main recommendations are further extended in the additional recommendations put forward. / Klaskamerdissipline is wêreldwyd een van die hoekstene van goeie onderwys. Hierdie studie is uitgevoer om die rol van onderwysers en departementshoofde in die doeltreffende handhawing van klaskamerdissipline by leerders in uitgesoekte laerskole in Gauteng-Oos te bepaal. Die navorsingsvraag wat deur die navorser gestel is om die tersaaklike inligting in te samel, was: Hoe beskou ʼn doelbewus gekose groep laerskooldepartementshoofde en laerskool-onderwysers in die Gauteng-Oos-distrik hul ervarings, vaardighede en kennis van klaskamerdissipline en -bestuur in ʼn post-lyfstraf-era, soos ondersoek in ʼn kwalitatiewe studie met behulp van verskeie data-insamelingstegnieke? Die navorser het gepoog om te bepaal hoe klaskamerdissipline en -bestuur plaasgevind het en watter strategieë deur onderwysers en departementshoofde aangewend kan word vir doeltreffende klaskamerdissipline en -bestuur. ʼn Kwalitatiewe navorsingsbenadering is gevolg vir die empiriese ondersoek wat by die gekose navorsingsplekke uitgevoer is. Inligting oor klaskamerdissipline en -bestuurstrategieë is verkry van gekose deelnemers bestaande uit 24 onderwysers en ses departementshoofde van ses laerskole. Dit is gedoen deur halfgestruktureerde onderhoude, fokusgroeponderhoude, dokumentontleding en waarnemingshulpmiddele te gebruik. Die studie het getoon dat al die gekose deelnemers die reaktiewe of strafbenadering tot dissipline gevolg het, eerder as ʼn proaktiewe of positiewe benadering. Die literatuuroorsig oor die oorsake van swak klaskamerdissipline en -bestuur, tesame met die navorsingsgebaseerde gedragstrategieë en die empiriese ondersoek in die geselekteerde skole, het dit vir die navorser moontlik gemaak om die huidige dissiplinêre strategieë wat deur onderwysers en departementshoofde in laerskole in Gauteng-Oos geïmplementeer word, krities te assesseer en om sinvolle aanbevelings vir die verbetering van dissipline en klaskamerbestuur te doen. Die vernaamste aanbevelings behels dat onderwysers en departementshoofde hul horisonne moet verbreed sodat hulle in staat sal wees om die drie modelle van beheer wat deur Wolfgang en Glickman voorgestel word, in hul klaskamers te gebruik. Die gebruik van die drie modelle sal hulle help om doeltreffende en sinvolle klaskamerdissipline te beoefen, en om die strategieë wat uit die navorsing oor doeltreffende klaskamerbestuur voortspruit, te gebruik. Hierdie hoofaanbevelings word verder uitgebrei in die bykomende aanbevelings wat gemaak is. / Kgalemo ka phaposing ya ho rutela ke e nngwe ya ditshiya tsa thuto e hantle lefatsheng ka bophara. Phuputso ena e ne e reretswe ho tseba boikarabello ba matitjhere le Dihlooho tsa mafapha (di-HOD) ba ho boloka kgalemo e sebetsang phaposing ya ho rutela hara baithuti dikolong tse kgethilweng tsa mathomo Gauteng Botjhabela. Potso ya patlisiso e entsweng ke mofuputsi ho bokella tlhahisoleseding e nepahetseng e ne e le hore na: Sehlopha se kgethilweng ka boomo sa dihlooho tsa mafapha (di-HOD) le matitjhere a Setereke sa Gauteng Botjhabela se bona boiphihlelo ba sona jwang, bokgoni le tsebo tsa kgalemelo ya phaposing ya ho rutela le tsamaiso nakong ya kamora nako ya ho tloswa ha ho shapuwa ha baithuti jwalo ka ha ho hlahlojwa ka phuputso ya boleng ho sebediswa mekgwa e mengata ya ho bokella datha? Mofuputsi o ile a batla ho tseba hore na kgalemo ya phaposing ya ho rutela le tsamaiso di etsahetse jwang le hore na ke mawa afe ao matitjhere le dihlooho tsa mafapha (di-HOD) ba ka a sebedisang bakeng sa kgalemo e sebetsang ya phaposing ya ho rutela le tsamaiso. Mokgwa wa ho etsa dipatlisiso wa boleng o ile wa sebediswa bakeng sa patlisiso ya tlhahlobo e entsweng dibakeng tsa patlisiso tse kgethilweng. Tlhahisoleseding mabapi le kgalemo ya phaposing ya ho rutela le maano a tsamaiso e ile ya bokellwa ho tswa ho bankakarolo ba kgethilweng, ba entsweng ka matichere a 24 le dihlooho tsa mafapha (di-HOD) tse tsheletseng dikolong tse tsheletseng tsa mathomo. Sena se fihletswe ka dipuisano tse batlang di hlophisitswe, dipuisano tsa sehlopha se kgethilweng, manollo ya ditokomane le disebediswa tsa temoho. Phuputso e senotse hore bankakarolo bohle ba kgethilweng ba ne ba sebedisa mokgwa wa kgalemo o sebetsang kapa o fanang ka kotlo ho fapana le mokgwa o sebetsang kapa o nepahetseng. Tlhahlobo ya dingodilweng ka disosa tsa boitshwaro bo bobe ba phaposing ya ho rutela le tsamaiso, hammoho le maano a boitshwaro a ipapisitseng le dipatlisiso tse matla dikolong tse kgethilweng, e dumelletse mofuputsi ho lekola ka botebo maano a kgalemo a tshebetsong a sebediswang ke matitjhere le dihlooho tsa mafapha (di-HOD) dikolong tsa mathomo tsa Gauteng Botjhabela le ho etsa ditlhahiso tse nang le moelelo bakeng sa ntlafatso ya boitshwaro le tsamaiso ya phaposi ya ho rutela. Ditlhahiso tsa mantlha di kenyeletsa hore matitjhere le dihlooho tsa mafapha (di-HOD) ba batle mekgwa e meng eo ba ka sebetsanang le sena ka yona e le hore ba kgone ho sebedisa dimmotlolo tse tharo tsa taolo tse hlahisitsweng ke Wolfgang le Glickman diphaposing tsa bona tsa ho rutela. Tshebediso ya dimmotlolo tse tharo e ka ba thusa ho sebedisa kgalemo e sebetsang le e nang le moelelo phaposing ya ho rutela le ho sebedisa maano a tswang dipatlisisong a mabapi le tsamaiso e sebetsang ya phaposi ya ho rutela. Ditlhahiso tsena tsa mantlha di boetse di atoloswa ho feta ditlhahisong tsa tlatsetso tse hlahisitsweng. / Educational Management and Leadership / D. Ed. (Education Management)

This research focused on evaluating and comparing the perceptions, water-use behaviour, water conservation awareness and overall water stewardship of participants residing in Hammanskraal and Atteridgeville who have experienced intermittent water supply in their domestic households – due to either water contamination incidents caused by dilapidated infrastructure or water restrictions implemented by the City of Tshwane Metropolitan Municipality during the 2016–2017 drought in the Gauteng Province. The research concluded that the municipality needs to implement proactive water conservation awareness initiatives on an ongoing basis to reduce high water demands and to create a culture of water stewardship, especially in Atteridgeville. Transparent communication is also required from the municipality to instil the necessary trust among the public. It is recommended that the municipality attends to water leaks and ongoing complaints from the public timeously to reduce the current apathy from the public against reporting water-related issues and to ultimately ensure compliance to water restrictions. / Hierdie navorsing fokus op die evaluering en vergelyking van deelnemers wat in Hammanskraal en Atteridgeville woon se persepsies, waterverbruiksgedrag, waterbewaringsbewustheid en algehele waterrentmeesterskap, wat onderbroke watervoorsiening in hulle huishoudings ervaar het – as gevolg van waterbesoedelingsvoorvalle wat deur vervalle infrastruktuur veroorsaak is en waterbeperkings wat deur die Stad Tshwane Metropolitaanse Munisipaliteit gedurende die 2016 tot 2017-droogte in Gauteng ingestel is. Die navorsing het tot die gevolgtrekking gekom dat die munisipaliteit proaktiewe waterbewaringsbewustheidsinisiatiewe op ’n deurlopende grondslag moet implementeer om hoë wateraanvraag te verminder en ’n kultuur van waterrentmeesterskap, veral in Atteridgeville, te skep. Deursigtige kommunikasie word ook van die munisipaliteit vereis om die nodige vertroue by die publiek te kweek. Daar word aanbeveel dat die munisipaliteit betyds aandag aan waterlekkasies en deurlopende klagtes van die publiek sal gee om die huidige onverskilligheid van die publiek by die aanmeld van waterverwante aangeleenthede te verminder en om uiteindelik te verseker dat die publiek die waterbeperkings eerbiedig. / Patlisiso ena e ne e tsepame hodima ho lekola le ho bapisa maikutlo, boitshwaro ba tshebediso ya metsi, tsebo ka poloko ya metsi le tlhokomelo e akaretsang ya metsi ke bankakarolo ba dulang Hammanskraal le Atteridgeville ba bileng le phepelo ya metsi e kgaohang malapeng a bona – e ka ba ka lebaka la diketsahalo tsa tshilafatso ya metsi e bakilweng ke dipeipi tse senyehileng kapa ho kgaolwa ha metsi ho kentsweng tshebetsong ke Masepala wa Motsemoholo wa Metropolitan wa Tshwane nakong ya komello ya 2016–2017 porofenseng ya Gauteng. Patlisiso e fumane hore masepala o hloka ho kenya tshebetsong matsholo a ho atisa tsebo ka poloko ya metsi ka mokgwa o tswellang e le ho fokotsa tlhokeho e phahameng ya metsi le ho theha ditlwaelo tsa tlhokomelo ya metsi, haholo ho la Atteridgeville. Ho boetse ho hlokeha puisano e hlakileng e nang le ponaletso ho tswa ho masepala e le hore setjhaba se be le tshepo ho ona. Ho kgothaletswa hore masepala a sebetsane le diketsahalo tsa ho dutla ha metsi le ditletlebo tse tswellang tse tswang ho setjhaba ka potlako e le ho fokotsa maikutlo a ho tsotelle a tswang ho setjhaba mabapi le ho tlaleha mathata a amanang le metsi le ho netefatsa hore batho ba latela melawana ya phokotso ya metsi. / Geography / M. Sc. (Geography)