Attempts have been made in recent years to decrease police misconduct and improve police performance in areas of ethical decision-making. One attempt has been to provide ethics instruction to police officers at training academies and in-service training sessions. Experiential case studies have been used to help students apply theoretical concepts to practical situations. An evaluation of the experiential teaching model for police ethics was made in a quasiexperimental research design with two groups of police officers. The results supported the experiential approach for teaching police ethics. Police officers were found to better differentiate between ethical and unethical conduct in both an idealistic and realistic manner.

Limited research focuses on the rationalizations utilized by criminal offenders to reduce responsibility for their crimes. This is especially true for sex offenders, more specifically female sex offenders. The manner by which female sex offenders avert responsibility for their crimes may provide insight into their motivations, typologies, and recidivism propensity. This study qualitatively examined how female sex offenders excused or justified their sexual behaviors postconviction, focusing on account variations - a framework proposed by Scott and Lyman. We examined the population of female sex offenders who were convicted in a southern state from 1999 to 2005 (n = 55), and conducted a comparison of female solo and co-offenders' accounts. The results of this study provide a number of policy implications in regard to crime prevention, cognitive-based treatment programs, and risk assessment.

Biodynamic signature systems are a means by which a person provides a signature in electronic format that is reproduced on the screen as a representation of their manuscript signature. These systems use software to record measurements when a person uses the device to produce a digital version of their handwritten signature. The measurements recorded include dynamic time-based measurements such as duration, velocity, air strokes, and pressure as well as static form-based measurements such as slant, length, height and shape. The combined data recorded establishes a unique signature profile of the person at the time of writing. The temporal, time-based features differ significantly from the static ink traces on paper documents that forensic document examiners typically analyze. Recommended procedures in forensic analysis include the acquisition of computer files and analysis of temporal features. Due to the varying quality of the data acquired by electronic signature systems, not all systems produce reliable information to support forensic opinions. A recent legal ruling in the U.S. underscores the need for forensic document examiners to examine electronic evidence in biodynamic signature cases. Working collaboration between forensic document examiners and computer experts is recommended.

This article is written in the spirit of Richard Quinney's contributions to teaching as an exploration into the contradictions, ironies, and connections (both obvious and hidden) that allow learning to unfold and show itself to teachers and students. A critique of the conflict between developing expertise and experiencing learning is offered. The value of feelings and intuition, thinking and knowledge, and imagination and creativity are examined as a way to bring teacher and student together in the process of learning into wisdom.

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In this study, I establish myself as both researcher and respondent and I use the literal and figurative interpretations of the word ‘body' to discuss how canonical epistemological paradigms, through their construction of indigenous knowledge systems, construct African bodies and how this impacts knowledge and research methods. I discuss how the corporeal bodies of Sangomas have been constructed, particularly through problematic research approaches which focus on observations of the corporeal body. Critical here, is how the imperial gaze is unrelenting in its deconstruction and reconstruction of African bodies. By engaging with the cosmology of Sangomas and their interaction with ancestors, I discuss the ineptitude of western-centric hegemonic research approaches in providing substantial responses to the variety of social phenomena with which the Social Sciences grapple. I focus on Sangoma practices of inhlolo (divination), ukuphupha (dreams and dream analysis) and the valorization of umbilini (intuition) as useful tools for the reimagination of research methodologies which have the power to transcend the corporeal lens with which canonical research approaches have become synonymous. Critical to the cosmology of Sangomas is community and the communal production and sharing of knowledge which I propose is a useful framework for transcending the individualistic researcherfocused approach which dominates Social Science research. Through an engagement with the fallaciousness of bifurcated knowledge systems, I argue that it is untruthful to assume that indigenous knowledge systems and western knowledge systems do not interact with each other or have never interacted with each other in the past. I recommend an approach to research which invites an integration of various knowledge systems and diverse ways of knowing. Furthermore, I propose, through a discourse analysis on my reflexive practice as a Sangoma, the concept of Ubungoma (as praxis) with its related theoretical and methodical approaches to decolonising the knowledge archive through ukuphupha as a pathway to insights, inhlolo as a quest for knowledge and ukuphahla as a decolonial research methodology.

This thesis is concerned with debates around the role of intellectuals in South Africa and particularly in the question of intellectuals "speaking on behalf of the oppressed." Although such a question is foremost a response to recent debates about intellectuals in post-apartheid social movements and particularly the social movement Abahlali baseMjondolo, I anchor the discourse of "speaking on behalf of the oppressed" and its subsequent contestations in a longer historical trajectory going back to missionary ideals around civilisation, progress and trusteeship. Using a range of primary and secondary documents I trace the development of this discourse through the anti-colonial and anti-apartheid era and into post-apartheid discussions highlighting the important points of contestation. This is done by providing an initial problematization of the practice of 'speaking on behalf of others' which is subsequently linked to conceptions of the role of 'the intellectual'. Of particular importance are firstly Zygmunt Bauman's distinction between the intellectual as legislator or as interpreter related to the different between modern and post-modern conceptions of intellectual life; and secondly, Andrew Jamison and Ron Eyerman's distinction between 'intellectual in social movement' (which I translate into the idea of the allied intellectual) and movement intellectual. This thesis argues that current contestations around the role of allied intellectuals speaking for the oppressed in post-apartheid social movements show both continuities and discontinuities to earlier discourses as articulated by a range of social and liberation movements since early colonial times. It also argues that at the heart of the dilemma of intellectuals speaking for the oppressed is a contradiction between their role as legislator and as interpreter.

Includes abstract. Includes bibliographical references (leaves 79-82).

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My thesis addresses the question of whether an imposed traditional justice system operating through traditional courts is still relevant in South Africa. I interrogate whether traditional courts are necessary in a constitutional democracy outside of the existing western type courts system. The Constitution, in terms of chapter 12, recognises traditional leaders and enjoins government to enact national legislation that provides for the role of traditional leadership at a local level. As a unitary democratic state with diverse cultures, the Constitution also acknowledges and grounds diversity which could be interpreted as permitting legal pluralism. I argue that the Constitution envisages recognition and application of the indigenous system within the existing courts of law and subject to the Constitution. Traditional leaders must be recognised in line with the injunction that customary law must be developed and applied by courts. Any other different construction on how traditional courts may be rationalised promotes the interest of traditional leaders and creates an unstable pluralist legal system enabling inequality and discrimination contrary to constitutional imperatives.