This study examined the effects of the spiritual component of rehabilitation on female inmates who were in custody during 2002 at the Larry D. Smith Correctional Facility (LDSCF) and how church attendance relates to recidivism.

The purpose of this thesis is to examine the experiences of South African women prior to, during and after incarceration. The theoretical bases for this study include the general strain theory (GST), feminist pathways approach and Goffman’s “total institutions”. The study made use of a qualitative research design. In-depth interviews were conducted with a total of twenty female ex-prisoners, who were selected using snowball sampling, to obtain information about their experiences during the periods indicated. The findings of the study indicated that, in respect of the three periods mentioned, the participants cited their experiences during incarceration as the most prominent as they tended to dwell more on this phase of their lives than any other phase. This is, in fact, not surprising as their narratives portrayed their lives behind bars as having been traumatic with far-reaching consequences for their lives after their incarceration. The study found that some of the participants had histories of emotional and physical abuse before their offending behaviours. It emerged that consensual same-sex sexual relationships between females in South African prisons exist and that these relationships are, sometimes, accepted by the family members of the female inmates. The participants reported that coercive sexual relationships also take place in female prisons in South Africa. It was also reported that the conditions under which females are incarcerated are, for the most part, deplorable. It emerged that the female prisoners use a unique monetary system which is based mainly on the trade by barter system. In addition, the findings revealed that female inmates often experience daunting challenges upon their release from prison, including high rates of unemployment, stigma and discrimination, family breakdown and the psychological effects of imprisonment, all of which often compound the resolve of some of the participants to live crime-free lives. / Sociology / D.Litt. et Phil. (Sociology)

The purpose of this thesis is to examine the experiences of South African women prior to, during and after incarceration. The theoretical bases for this study include the general strain theory (GST), feminist pathways approach and Goffman’s “total institutions”. The study made use of a qualitative research design. In-depth interviews were conducted with a total of twenty female ex-prisoners, who were selected using snowball sampling, to obtain information about their experiences during the periods indicated. The findings of the study indicated that, in respect of the three periods mentioned, the participants cited their experiences during incarceration as the most prominent as they tended to dwell more on this phase of their lives than any other phase. This is, in fact, not surprising as their narratives portrayed their lives behind bars as having been traumatic with far-reaching consequences for their lives after their incarceration. The study found that some of the participants had histories of emotional and physical abuse before their offending behaviours. It emerged that consensual same-sex sexual relationships between females in South African prisons exist and that these relationships are, sometimes, accepted by the family members of the female inmates. The participants reported that coercive sexual relationships also take place in female prisons in South Africa. It was also reported that the conditions under which females are incarcerated are, for the most part, deplorable. It emerged that the female prisoners use a unique monetary system which is based mainly on the trade by barter system. In addition, the findings revealed that female inmates often experience daunting challenges upon their release from prison, including high rates of unemployment, stigma and discrimination, family breakdown and the psychological effects of imprisonment, all of which often compound the resolve of some of the participants to live crime-free lives. / Sociology / D. Litt. et Phil. (Sociology)

Malgré les problèmes que pose la délinquance juvénile au Sénégal, les réponses des décideurs semblent inefficaces, surtout pour les filles déviantes. Ainsi, l’objectif de notre étude est de déterminer les caractéristiques familiales, scolaires et des amis des adolescentes judiciarisées à Dakar en les comparant à celles de Montréal. Les enquêtes se sont déroulées à Dakar sur trente adolescentes interrogées avec un instrument adapté du MASPAQ. Les similitudes entre les échantillons concernent l’âge moyen et le statut judiciaire quasi-identiques, le milieu socio-économique défavorisé et la structure familiale en majorité monoparentale matricentrique. Les autres résultats concernent surtout les liens sociaux plus forts chez les dakaroises alors que l’activité marginale est plus importante chez les montréalaises. Les liens sociaux des dakaroises constitueraient une protection contre la déviance. Le contexte culturel également, en favorisant un contrôle social, pousserait à développer plus de contraintes internes, autre protection contre la déviance. Des perspectives sont envisagées notamment utiliser l’instrument avec des garçons. / Despite problems caused by juvenile delinquency in Senegal, authorities'answers seem not to be very efficient, in particular with delinquent girls. This study aims to describe the family, the school and the peers of adjudicated adolescent females in Dakar and compare these features with those of adjudicated adolescent females in Montreal. The study occurs in Dakar with thirty adolescent girls interviewed with a questionnaire adapted from the MASPAQ. The similarities between the two samples are the girls' average age, their judiciary status, their socio-economic status which is disadvantaged and their family's structure which is for most of them a single-mother one. The other results describe the social bonds which are stronger for the Senegalese sample whereas the deviant behaviour is more important for the Montreal's girls. The social bonds may serve as a protection against deviance. The cultural context, as it facilitates social control, may also develop more internal constraints, which constitute another protection against deviant conduct. One possible perspective is to replicate the study using the same questionnaire among samples of male offenders.

Text in English, abstract in English, Zulu and Afrikaans / Globally there has been a rise in the population of incarcerated women over recent decades. Yet, despite this increase, female offenders only represent about 5% of the total incarcerated population. South Africa is no different – female offenders on average total less than 3% of the incarcerated population in South Africa, one of the ten largest correctional systems in the world. This small representation of women in the correctional system often leads to the interpretation that their pathways to offending and experiences of incarceration are the same as those of male offenders, delegitimising any role that gender may play in offending behaviour. The research topic of this doctoral study aims to investigate whether these women’s symbolic or pragmatic status as mothers motivated their crimes and how this occurrence may argue that the socioeconomic challenges faced by these women play a role in their criminalisation. By utilising a feminist pathways research approach, the unlawful actions of seventeen women incarcerated in the Johannesburg Female Correctional Centre is contextualised and reveals conduits to women’s incarceration that primarily involve victimisation and socially constructed “gendered vulnerabilities” that are indissolubly interconnected with poverty and oppression. As seen through their life history narratives, this confluence of factors, coupled with fulfilling the dual roles of provider and caregiver as a mother, contribute to their pathway to offending. Ultimately the research allows for a gender-sensitive analysis of the unique challenges incarcerated women in South Africa face, and the role agency and patriarchy has played in their pathways taken. / Isihloko: Inhlawulo yokuba ngumama – ukuhlolisisa izimo zokuba ngomama okudlula kuzo abantu besifazane baseNingizimu Afrika ababoshiwe njengento ewumzila obaholela ekwephuleni umthetho. Isishayelelo ngokufingqiwe: Emhlabeni jikelele, kulawa mashuminyaka asanda kudlula sandile isibalo sabesifazane ababoshiwe. Yize kunalokho kwenyuka kwesibalo, abesifazane abasuke bephule umthetho bayingxenye ethi ayibe ngama-5% enani selilonke labantu ababoshiwe. NeNingizimu Afrika nayo akwehlukile kuyo, kubantu ababoshiwe lapha eNingizimu Afrika abesifazane balinganiselwa kuma-2.2% kuphela esamba sesisonke sabantu ababoshiwe, kanti futhi iNingizimu Afrika iyingxenye yalezo eziyishumi okuyizona ezinkulu kunazo zonke emhlabeni kwezokuqondisa izigwegwe. Lesi sibalo esincane sabesifazane abasezindaweni zokuhlumelelisa izimilo sivamise ukuhunyushwa kuthiwe leyo mizila yempilo ebaholela ekuphuleni umthetho kanye nezimo abadlula kuzona ngenkathi beboshiwe iyefana neyabesilisa abasuke bephule umthetho, ngalokho bese lingashaywa ndiva noma iliphi iqhaza lezobulili kulezo zenzo zokwephula umthetho. Okokuqala, lesi sihloko esihlongoziwe salolu cwaningo lweziqu zobudokotela sihlose ukucacisa ubunjalo bezimpawu zomuntu ngamunye futhi nalezo zinto ezihambelana ngokufanayo kubantu besifazane abasezindaweni zokuhlumelelisa izimilo eNingizimu Afrika. Okwesibili, kuhloswe ukucubungulisisa ukuthi ngabe lesi simo abazithola bekusona njengabantu abangomama akusona yini noma cha esadala ukuthi benze lawo macala, kanye nokuthi ekwenzekeni kwalokho, zizathu zini ezingaba khona zokuthi izinselelo kwezenhlalo nezomnotho ezibhekana nalaba bantu besifazane yizona eziba negalelo lokuthi bazithole sebengene kwizenzo zokwephula umthetho. Ngokusebenzisa indlela yokucwaninga evuna amalungelo nesimo sabesifazane, lolu cwaningo luhlose ukuthi ekugcineni kube nokuziqondisisa izinto ezenzeka kumuntu ngayedwana kanye nakumphakathi, okuyizona zinto ezidala ukuthi laba bantu besifazane bagcine sebeqe inqubo elandelwayo emphakathini. Ngokusebenzisa ingxoxo-mibuzo ecubungula umlando wempilo, ngalokho kubhekisiswa ukungena ezenzweni zokwephula umthetho kwabantu besifazane abayishumi nesikhombisa ababoshwe eSikhungweni Sabesifazane Sokuhlumelelisa Izimilo saseJohannesburg, ngokubheka ubunjalo besimo okwenzeka ngaphansi kwaso lokho kwephulwa komthetho. Lokhu kuveza ithuba lokuhlaziya ngokusebenzisa indlela ebhekela ezobulili mayelana nezinselelo ezingefaniswe nalutho ababhekana nazo abesifazane ababoshiwe eNingizimu Afrika, futhi ngalokho-ke bese kunikwa laba bantu besifazane ulwazi lokuguqula izindlela abasuke sebehamba ngazo. Izindikimba ezingumongo: UMnyango Wezokuhlumelelisa Izimilo, iNingizimu Afrika, owesifazane ophule umthetho, isifundo sezobugebengu eseibhekelela ezobulili, izimo ophile kuzona, imizila eholela ekwephuleni umthetho, ingxoxomibuzo mayelana nomlando ngempilo, isayikholoji, ezobulili, indaba yezinto ezihambelanayo. / Titel: Die straf van moederskap – verkenning van die moederskapervaring van vroue in gevangeskap in Suid-Afrika se ervaring as 'n pad tot midaad Abstrak: Daar was die afgelope dekades wêreldwyd 'n toename in die populasie van vroue in gevangeskap. Ten spyte van die toename, verteenwoordig vroue slegs omtrent 5% van die totale populasie in gevangeskap. Suid-Afrika is in geen opsig anders nie – vroue-oortreders verteenwoordig gemiddeld slegs 2.2% van die populasie in gevangeskap in Suid-Afrika met een van die tien grootste korrektiewe stelsels in die wêreld. Hierdie klein verteenwoordiging van vroue in die korrektiewe stelsel lei dikwels tot die verklaring dat hul pad na oortreding en ervaring van gevangeskap dieselfde as dié van manlike oortreders is, wat enige rol wat gender ook al mag speel ongegrond maak. Die onderwerp van die navorsing wat vir die doktorale studie voorgestel is, is eerstens daarop gemik om die individuele kenmerke en dit wat vroue in gevangeskap in Suid-Afrika se korrektiewe fasiliteite gemeen het, uit te stip. Dit is tweedens daarop gemik om te verken of hierdie vrouens se simboliese of pragmatiese status as moeders hul misdade motiveer het, en hoe daar as gevolg van die voorkoms geredeneer kan word dat die sosioekonomiese uitdagings wat deur die vroue in die gesig gestaar word 'n rol in kriminalisering speel. Deur die feministiese benadering van navorsing te volg, word daar met dié studie daarop gemik om uiteindelik 'n begrip te vorm van individuele en sosiale prosesse wat daartoe lei dat hierdie vroue sosiale norme oortree. Deur lewensgeskiedenisonderhoude te gebruik, word die kriminalisering van die handelinge van 17 vroue in gevangeskap in Johannessburg se korrektiewe sentrum vir vroue gekontektualiseer. Dit bied geleentheid vir 'n gendersentitiewe ontleding van die unieke uitdagings wat vroue in gevangeskap in Suid-Afrika in die gesig staar, en voorsien vroue van die kennis om alternatiewe paaie te volg. Kerntemas: Departmenent van Korrektiewe Dienste, Suid-Afrika, vroueoortreder, feministiese kriminologie, geleefde ervaring, pad na misdaad, lewensgeskiedenisonderhoude, sielkunde, gender, narratief. / Psychology / D. Phil (Psychology)

Late-nineteenth and early twentieth-century Dundee had a strikingly large female workforce and this fact has attracted much scholarly attention. But existing research has not probed the official crime records to determine whether the associated local stereotype of the disorderly mill worker, as a ‘moral blot' on the landscape, is justified. This study looks at female criminality in Dundee 1865–1925. It finds that drunkenness, breach of the peace and theft were the leading female offences and that the women most strongly associated with criminality belonged to the marginalised sections of the working class. Amongst them were the unskilled mill girls prominent in the contemporary discussions, but it was prostitutes and women of ‘No Trade' who appear to have challenged the police most often. They were frequently repeat offenders and consequently this thesis devotes considerable attention to the women entrenched in Dundee's criminal justice system. A pattern noted in the city's recidivism statistics, and often echoed elsewhere, is that the most persistent offenders were women. The fact that men perpetrated the majority of petty crime raises the suspicion that the police statistics capture differential policing of male and female recidivists – an idea that builds upon feminist theory and Howard Taylor's stance on judicial statistics. Yet a detailed study of the archives reveals that there are as many examples of the police treating women fairly as there are of gender-biased law. Indeed, several practical constraints hindered over-zealous policing, one of which was the tendency of the local magistrates to throw out cases against prostitutes and female drunks. This thesis, taking the police and court records as a whole, emphasizes that it was generally pragmatism, rather than prejudice, that guided the sanctioning of female recidivists in Dundee.

Malgré les problèmes que pose la délinquance juvénile au Sénégal, les réponses des décideurs semblent inefficaces, surtout pour les filles déviantes. Ainsi, l’objectif de notre étude est de déterminer les caractéristiques familiales, scolaires et des amis des adolescentes judiciarisées à Dakar en les comparant à celles de Montréal. Les enquêtes se sont déroulées à Dakar sur trente adolescentes interrogées avec un instrument adapté du MASPAQ. Les similitudes entre les échantillons concernent l’âge moyen et le statut judiciaire quasi-identiques, le milieu socio-économique défavorisé et la structure familiale en majorité monoparentale matricentrique. Les autres résultats concernent surtout les liens sociaux plus forts chez les dakaroises alors que l’activité marginale est plus importante chez les montréalaises. Les liens sociaux des dakaroises constitueraient une protection contre la déviance. Le contexte culturel également, en favorisant un contrôle social, pousserait à développer plus de contraintes internes, autre protection contre la déviance. Des perspectives sont envisagées notamment utiliser l’instrument avec des garçons. / Despite problems caused by juvenile delinquency in Senegal, authorities'answers seem not to be very efficient, in particular with delinquent girls. This study aims to describe the family, the school and the peers of adjudicated adolescent females in Dakar and compare these features with those of adjudicated adolescent females in Montreal. The study occurs in Dakar with thirty adolescent girls interviewed with a questionnaire adapted from the MASPAQ. The similarities between the two samples are the girls' average age, their judiciary status, their socio-economic status which is disadvantaged and their family's structure which is for most of them a single-mother one. The other results describe the social bonds which are stronger for the Senegalese sample whereas the deviant behaviour is more important for the Montreal's girls. The social bonds may serve as a protection against deviance. The cultural context, as it facilitates social control, may also develop more internal constraints, which constitute another protection against deviant conduct. One possible perspective is to replicate the study using the same questionnaire among samples of male offenders.

Summary in English, Tswana and Zulu / The researcher aimed to examine female perpetrator motives for becoming drug mules. The aim was accomplished through the use of a qualitative study, case research. Collection of data occurred via semi-structured interviews with seven participants. Purposive sampling was employed to aid with the selection of participants, and thematic analysis used as a means to analyse the data collected. The study found that motivations differed amongst all participants; nonetheless, the primary findings indicate that participants chose to become drug mules mainly due to financial strain. The other themes identified included monetary rewards and the influence of social networking relationships. The most common finding was the involvement of Nigerians in all participants becoming drug mules. Further research, and the need for intensive educational drives in communities and schools regarding drug mules, formed the recommendations derived from the study. / Boikaelelo jwa patlisiso eno ke go tlhatlhoba mabaka a a dirang gore basadi ba ikamaganye le go tsamaisa diokobatsi tse di seng kafa molaong. Boikaelelo jono bo fitlheletswe ka go dirisa patlisiso e e leng kaga boleng,, go dirisiwa boemo jo go ithutiwang ka jone ka ntlha ya gore ke jone bonang le dintlha tse di tlhokegang, tse di maleba mme di re naya dintlha tse di feletseng kaga se go batlisisiwang ka sone. Patlisiso eno e kaga basadi ba le supa bao re kgonneng go batlisisa ka bone. Patlisiso eno e sekaseka kafa batsayakarolo ba tshelang ka gone go ya kafa ba tlhalositseng ka gone,, go akareletsa le tsela eo ba neng ba tshela ka yone fa ba sale bannye le ka moo ba godileng ka gone, ga mmogo le botshelo jwa bone jwa jaanong le ka moo ba tshelang ka gone jaaka batsamaisi ba diokobatsi tse di seng kafa molaong. Patlisiso eno gape e sekaseka le kwa ba tswang teng, seemo sa bone sa loago le ikonomi, ba lelapa ga mmogo le ditsala tse ba ikopanyang le tsone, patlisiso eno e batlisisitse le gore a go na le dilo dipe tse dingwe tse di bakang gore ba tsamaise diokobatsi tse di seng kafa molaong. Go kgobokanya tshedimosetso go dirilwe ka go dira dipotsolotso le batsayakarolo ba supa. Setlhopha se se tlhophiwang se dirisiwa go tlhopha batsayakarolo. Ka ntlha ya gore setlhogo seno ke kaga batsamaisi ba diokobatsi, mokgwa ono o ne o le maleba go tlhatlhoba batsayakarolo ba ba oketsegileng. Mmatlisisi o akanyeditse gore a botsolotse batho ba ka nna lesome, kwa bofelong go ile ga nna le basadi ba ka nna sometlhano ba ba ileng ba kopiwa go tsenela patlisiso eno mme ba le supa ke bone fela ba dumetseng go tsenela patlisiso eno. Go ile ga dirisiwa tlhatlhobo ya thematic e le go tlhatlhoba tshedimosetso e e kgobokantsweng. Le fa gone patlisiso e ne e le ka ga boemo jo go ithutiwang ka jone, tlhatlhobo ya thematic e nnile yone e e thusang thata ka gonne e ne e le bonolo go ka dirisiwa ka ntlha ya gore ke yone eo e nang le dintlha tse dintsi tseo di batlegang. Mabaka a a dirang gore ba tlhophe tiro ya go tsamaisa diokobatsi a ne a sa tshwane go batsayakarolo botlhe le fa go ntse jalo go bonagetse gore lebaka la konokono leo le ba dirang ba tlhophe tiro eno ke ka ntlha ya mathata a madi/maemo a ikonomi a a sa tlhomamang. E re ka mathata a madi le maemo a ikonomi a a sa tlhomama di aname seo se ama motho yo o mo maemo ao fela thata, ke ka moo patlisiso e bontshitsheng gore maemo ao e ka nna a nako e telele kana a nako e e khutshwane. Mathata a tsa madi a nako e e telele a bakwa ke go tlhoka tiro nako e e telele le ditshono tse di tlhaelang tsa go bona tiro ka ntlha ya go sa nne le bokgoni jwa tiro, mme mathata a tsa madi a nako e khutshwane a bakwa ke ditiragalo tse di sa bonelwang pele tseo maemo a tsone a ka baakangwang ka bonako. Patlisiso e ne e bontsha lebaka le lengwe la go bo basadi bano ba dira tiro eno e ne e le ka gonne tiro eno e dira madi ka bonako ga e tshwane le tiro ya nako e e tletseng. Ba bontshitse gore ba tlhotlhelediwa le ke balosika, batho ba ba ratanang le bone ga mmogo le ditsala. Lebaka le lengwe le le kgatlhang le le fitlheletsweng go batsayakarolo botlhe ke go nna le seabe ga Ma-Nigeria mo go direng gore ba tsamaise diokobatsing tse di seng kafa molaong. Patlisiso eno e tlhomamisitse gore Ma-Nigeria ke one a a tshamekang karolo e kgolo mo tirong eno e re ka e le bone badiri ba diokobatsi tseno le gore ke bone ba ba nayang tiro eno ya go tsamaisa diokobatsi. Basadi botlhe ba ba dumetseng go tsenela patlisiso eno ba bontshitse bosupi jwa seno. Go tlile go dirwa patlisiso e e tseneletseng ka ga batsamaisi ba diokobatsi. Go na le tshedimosetso e ntsi malebana le batsamaisi ba diokobatsi, segolobogolo jang mo basading. Ntle le seo, go tshwanetswe ga rutiwa batho mo go tseneletseng kaga batsamaisi ba diokobatsi mo baaging ga mmogo le kwa dikolong, thuto eno e tla lebisediwa thata kwa malapeng, ba ba tlhokomelang malapa ka tsa madi ga mmogo le go ba thusa gore ba kgone go dira ditshwetso tse di siameng. / Injongo yalolu cwaningo ukuhlola izimbangela ezenza abantu besifazane bashushumbise izidakamizwa. Le njongo iye yafezwa ngokusebenzisa uhlobo lokucwaninga lokuhlola ngokucophelela, kanye nocwaningo olumba lujule ngoba lushaya ngqo kulokho okucwaningwayo, lunembile futhi lunikeza isithombe esicacile sendaba ecwaningwayo. Leli phepha locwaningo lusekelwe ocwaningweni olwenziwe kwabesifazane abayisikhombisa. Lolu cwaningo luye lwahlola izindaba zokuphila zababambiqhaza njengoba babezilandisela bona ngokwabo, kuhlanganise isikhathi beseyizingane nendlela abakhuliswe ngayo, impilo yabo bengabantu abadala nokuphila kwabo njengabashushumbisi bezidakamizwa. Ucwaningo lugxile nasekuphileni kwabo kwangaphambili, izimo zomnotho nezenhlalo, umndeni nabangane, ucwaningo luye lwahlola ukuthi zikhona yini ezinye izinto okungenzeka ziyingxenye yezimbangela ezenza bashushumbise izidakamizwa. Ukuqoqwa kwedatha kwenziwa ngezingxoxo ezihleliwe nababambiqhaza abayisikhombisa. Abacwaningi baye bazikhethela ngokwabo abantu abazobamba iqhaza. Ngenxa yokuthi isihloko sigxile kulabo abashushumbisa izidakamizwa, le ndlela ibifaneleka ukuze kuxoxwe nababambiqhaza abengeziwe. Umcwaningi obehlose ukuxoxa okungenani nababambiqhaza abayishumi, ekugcineni kuyiwe kwabayishumi nanhlanu okuthe kubo kwaba nabayisikhombisa abavume ukubamba iqhaza. Indlela ehlakaniphile yokuhlaziya isetshenzisiwe ukuhlaziya idatha eqoqiwe. Nakuba ucwaningo belugxile ocwaningweni olumba lujule, ukuhlaziya okuhlakaniphile kube usizo ngoba bekuvumelana nezimo okusizile ekunikezeni idatha enemininingwane eminingi. Izimbangela bezihlukile kubo bonke ababambiqhaza, noma kunjalo okuyinhloko okutholakele kulolu cwaningo kubonisile ukuthi ababambiqhaza bakhetha ukushushumbisa izidakamizwa ngenxa yokuthwala kanzima ngokwezomnotho nangokwezimali. Ngenxa yokuthi ukuthwala kanzima ngokwezimali nangokwezomnotho kuyinto ebanzi futhi kuhlobana nomuntu othwele kanzima, kuye kwatholakala ukuthi ukuthwala kanzima ngokwezimali/ngokwezomnotho kungachazwa ngokuthi ukuthwala kanzima ngokwezezimali okuthatha isikhathi eside nokuthwala kanzima ngokwezimali kwesikhashana. Ukuthwala kanzima ngokwezimali okuthatha isikhathi eside kwenziwa ukuhlala isikhathi eside ungasebenzi kanye nokuntuleka kwamathuba emisebenzi ngenxa yokungabi namakhono, kuyilapho ukuthwala kanzima ngokwezemali kwesikhashana kudalwa izimo ezingalindelekile ezenza kudingeke isisombululo esisheshayo. Okunye futhi okutholakele ukuthi ababambiqhaza babekhuthazwa izinzuzo ezingokwezimali ukuthi bangaceba ngokushesha ngokungafani nokusebenza isikhathi esigcwele. Abantu abaphila nabo nsuku zonke bayingxenye yembangela ebagqugquzele ukuba bashushumbise izidakamizwa, kulaba kungabalwa umndeni, ophathina babo nabangane abadlale indima ebalulekile ekuthonyeni abanye ababambiqhaza ukuba bashushumbise izidakamizwa. Okuthakazelisayo okutholakale kubo bonke ababambiqhaza ukuthi abantu abadabuka eNigeria babe nesandla ekubeni kwabo abashushumbisi bezidakamizwa. Ucwaningo luqinisekisile ukuthi abase-Nigeria badlale indima enkulu ekubeni abaxhasi noma abagcini bezidakamizwa ezithuthwa ababambiqhaza. Lokhu bekufakazelwa yibo bonke ababambiqhaza okuxoxwe nabo. Izincomo zalolu cwaningo zihlanganise ucwaningo olwengeziwe oluzokwenziwa kulabo abashushumbisa izidakamizwa. Alwanele ulwazi olukhona mayelana nabashushumbisi bezidakamizwa, ikakhulukazi kubantu besifazane. Ngaphandle kwalokho, kufanele kube nemikhankaso yokufundisa emiphakathini nasezikoleni ngokuphathelene nokushushumbisa izidakamizwa, le mikhankaso yokufundisa izogxila kakhulu emndenini, ezikhungweni ezinikeza kanye nasekwenzeni ukukhetha okufanele. / Criminology and Security Science / M.A. (Criminology)

This qualitative case study research endeavour is a direct result of limited research on female fraud research in South Africa. The research questions that guided this research are: What are the different pathways and lived experiences of the females incarcerated for fraud?; What are the causes, contributory factors and motives of the sample-specific female fraud offenders? and Can the criminal behaviour of each female offender be explained by means of criminological theories?. Seven adult female offenders voluntarily participated in this research project and their unique narratives, pathways and lived experiences were depicted and analysed to determine the causes, contributory factors and motives related to their offending behaviour. Criminological theories and the gendered theory of female offending were applied to explain their fraud-related behaviours. The findings suggest that overlapping causes (i.e. lack of self-control), contributory factors (i.e. rationalisation of behaviour) and motives (i.e. greed) played a prominent role in the female offenders’ fraud-related behaviours. / Lolu cwaningo lwe-case study yengqikithi ngumphumela oqonde ngqo wocwaningo olufishane lwenkwabaniso eyenziwa ngabesimame eNingizimu Afrika. Imibuzo yocwaningo eyaba ngumkhombandlela walolu cwaningo yilena elandelayo: Ngabe yini imigudu nezipiliyoni zempilo abahlangabezana nayo abesimame ababoshelwe inkwabaniso?; Ngabe yini izimbangela zenkwabaniso, yini izinto ezinomthelela kanye nezinto ezigqugquzele abesimame abenza amacala enkwabaniso kulabo ababeyisampuli yabesimame abenza inkwabaniso? kanti futhi, Ngabe ukuziphatha kobugebengu kwabesimame abanamacala kungachazwa ngamathiyori emfundo ngobubegengu? Abesimame abayisikhombisa abanamacala enkwabaniso bangenela ucwaningo ngokuzithandela kuleprojekthi yocwaningo, kanti izipiliyoni zempilo yabo kwachazwa futhi kwahlaziyiwa ukuthola izimbangela, izinto ezibe nomthelela kanye nezinto ezigqugquzele ukuziphatha kwabo kobugebengu. Amathiyori emfundo ngobugebengu kanye namathiyori ngabesimame abenza amacala nawo asetshenziswa ukuchaza ukuziphatha kwabo kwenkwabaniso. Imiphumela yocwaningo ithole ukuxhumana kwezimbangela (isib. ukwehluleka ukuzilawula, ezinye izinto ezibe nomthelela (ukuzichaza impatho yabo ngezindlela ezithile), okubagqugquzelile (isib. umhobholo) konke lokhu kwaba nendima enkulu kwabesimame abenze amacala enkwabaniso nokuziphatha kwabo. / Patlisiso eno e e lebelelang mabaka mo kgetseng e e rileng ke ditlamorago ka tlhamalalo tsa dipatlisiso tse di lekanyeditsweng tsa patlisiso ya boferefere jo bo dirwang ke basadi mo Aforikaborwa. Dipotsopatlisiso tse di kaetseng patlisiso eno ke: Dikgato tse di farologaneng gongwe maitemogelo a basadi ba ba tshwaretsweng boferefere ke afe?; Mabaka, dintlha tse di tshwaelang le maitlhomo a batlolamolao ba boferefere ba basadi ba ba dirisitsweng jaaka sampole ke eng? le A maitsholo a bosenyi a motlolamolao mongwe le mongwe wa mosadi a ka tlhalosiwa ka ditiori tsa bosenyi? Batlolamolao ba basadi ba le supa ba ithaopile go nna le seabe mo porojekeng eno ya patlisiso mme dikgang tsa bona tse di kgethegileng, dikgato le maitemogelo a ba a tshetseng di tlhagisitswe le go sekasekwa go swetsa gore mabaka, dintlha tse di tshwaelang le maitlhomo a a amanang le mokgwa wa bona wa tlolomolao ke afe. Ditiori tsa bosenyi le tiori e e amanang le bong ya tlolomolao ya basadi di dirisitswe go tlhalosa mekgwa ya bona e e amanang le boferefere. Diphitlhelelo di supa gore mabaka (go tewa go tlhoka go itaola), dintlha tse di tshwaelang (go tewa go leka go tlhalosa mabaka a maitsholo) le maitlhomo (go tewa bogagapa) a nnile le seabe se segolo mo maitsholong a amanang le boferefere a batlolamolao ba basadi. / Criminology and Security Science / M.A. (Criminology)

Abstract in English, Zulu and Xhosa / The study’s intent is to explore challenges experienced by incarcerated mothers relating to childcare, based at the Durban Westville Correctional Centre. The theoretic framework of this study encompasses the Relational Theory, the Gendered Pathways Theory, and the General Strain Theory. This research utilises the qualitative research technique. Semi-structured, open-ended interviewing was concluded with 15 incarcerated mothers based at the Durban Westville Correctional Centre using the probability sampling technique.The relationship between a mother and her children is of paramount importance, even for incarcerated mothers. However, incarcerated mothers are unable to tend to their childcare responsibilities due to their physical and emotional limitations presented by incarceration. Incarcerated mothers in this study expressed their challenges experienced and their need for rehabilitation programmes to help them mitigate their childcare challenges. The research reveals that some of the incarcerated mothers have experienced traumatic backgrounds inclusive of emotional strains, financial impediments, verbal abuse, physical abuse and sexual abuse prior to their incarceration. Their challenges exacerbate whilst incarcerated and literature referred to denotes that their challenges continue post-release. Rehabilitation and reintegration of the offender have become the primary focus for the Department of Correctional Services seeing that its scope of service has shifted from a system of “control” to that of rehabilitation. The study indicates gaps in the rehabilitation programmes offered by the Department. Further, the study intends to make recommendations to the Department of Correctional Services on implementing rehabilitation programmes that aid and support a healthy mother and child bond. Such programmes would assist by enlightening, educating and encouraging incarcerated mothers to tighten and protect unions with their children and for the Department to offer special visitation programmes that aid such a process / Inhloso yalolu cwaningo ukuhlola izinselele ezitholwa omama ababoshiwe ngokuphathelene nokunakekelwa kwezingane, esekelwe eThekwini West Correctional Centre. Uhlaka lwama-theoretic walolu cwaningo luhlanganisa i-Theory Theory, i-Gendered Pathways Theory, ne-General Strain Theory. Lolu cwaningo lusebenzisa indlela yokucwaninga yekhwalithi. Izingxoxo ezinemihlangano evulekile, evuliwe ziphelile nabomama abangu-15 ababoshiwe base-Durban Westville Correctional Centre basebenzisa inqubo yokwenza isampula. Ubuhlobo phakathi komama nezingane zakhe bubaluleke kakhulu, ngisho nakumama ababoshiwe. Kodwa-ke, omama ababoshiwe abakwazi ukuthambekela emithwalweni yabo yokunakekelwa kwengane ngenxa yokwehluleka kwabo ngokomzimba nangokomzwelo okuvezwe ukuboshwa. Owesifazane abangenalutho kulolu cwaningo babonisa izinselele zabo abahlangabezana nazo kanye nesidingo sabo sokuvuselela izinhlelo zokusiza ekunciphiseni izinselelo zabo zokunakekela izingane. Ucwaningo lwembula ukuthi abanye omama ababoshiwe baye babhekana nezizinda ezibuhlungu ezihlanganisa izinkinga zomzwelo, izithiyo zemali, ukuhlukunyezwa ngamazwi, ukuxhashazwa ngokomzimba nokuhlukunyezwa ngokocansi ngaphambi kokuboshwa kwabo. Izinselelo zabo zikhungatheka kanti iziboshwa ezibhekiswe kuzo zikhomba ukuthi izinselele zabo ziqhubeka nokukhululwa. Ukuvuselelwa nokubuyiselwa kabusha kwalowo owenze iphutha kuye kwaba yiyona ndlela eyinhloko eMnyangweni Wezokwelulekwa Kwezempilo ngokubona ukuthi izinga labo lensizakalo lishintshile ohlelweni "lokulawula" kulokho lokuvuselelwa. Ucwaningo lubonisa izikhala ezinhlelweni zokuvuselela ezinikezwe uMnyango. Ngaphezu kwalokho, lolu cwaningo luhlose ukwenza izincomo eMnyangweni Wezokwelulekwa Kwezokuqondisa ekusetshenzisweni izinhlelo zokuvuselela ezisiza nokusekela ukuboshwa komama nengane. Izinhlelo ezinjalo zizosiza ekukhanyiseni, ekufundiseni nasekukhuthazeni omama ababoshiwe ukuqinisa nokuvikela izinyunyana nezingane zabo kanye noMnyango ukuhlinzeka ngezinhlelo ezikhethekile zokuvakashelwa ezisiza. / Injongo yesifundo kukuphanda iingxaki ezinokubanjwa koomama abavalelwe ngokubhekiselele ekunakekeleni abantwana, esekelwe kwi-Durban West Correctional Centre. Isikhokelo sobugcisa beli phofu siquka iNkcazo yobudlelwane, iNkcazelo yeGendered Ways, kunye ne-General Strain Theory. Olu phando lusebenzisa ubuchule bokuphanda. Iingxowa-ndlebe ezivulekileyo, ezivulekileyo zagqitywa kunye noomama abathunjiweyo aba-15 basekelwe e-Durban West Correctional Centre basebenzisa ubuchule bokuncedisa. Ubudlelwane phakathi koomama nabantwana bakhe bubaluleke kakhulu, kwanokuba boomama abavalelwe. Nangona kunjalo, oomama abavalelwa bengenakukwazi ukunyamekela uxanduva lwabo lokunakekela abantwana ngenxa yokunciphisa ngokomzimba nangokomzwelo owenziwe ngokubanjwa. Oomama abangabandakanyekanga kulolu cwaningo babonisa imingeni yabo kunye neemfuno zabo zokuphucula iinkqubo zokubanceda ukunciphisa imingeni yokunakekela abantwana. Uphando luyabonisa ukuba abanye babamama abavalelwe bavaleleke kwimvelaphi ephazamisayo, kuquka imingcipheko yemvakalelo, iimingcipheko zemali, ukuxhaphazwa ngamagama, ukusetyenziswa kakubi ngokomzimba nokuxhaphazwa ngokwesondo ngaphambi kokuvalelwa. Imingeni yabo inzima xa iboshwe kunye neencwadi ezibhekiswe kuzo zibonisa ukuba imingeni yabo iyaqhubeka yokukhululwa. Ukubuyiselwa kwakhona nokubuyiswa kwakhona komenzi wesono kuye kwaba yintloko ekujoliswe kuyo kwiSebe leeNkonzo zoLuleko ekuboneni ukuba ububanzi beenkonzo sele buyekelele kwinkqubo "yokulawula" leyo yokubuyiswa. Uphononongo lubonisa izikhala kwiiprogram zokuvuselela ezinikezelwa liSebe. Ukuqhubela phambili, isifundo sinenjongo yokwenza iingcebiso kwiSebe leeNkonzo zoLuleko ekuphunyezweni iinkqubo zokubuyisela ukuxhasa nokuxhasa unxibelelwano lomama nomntwana. Ezi nkqubo zinokuncedisa ngokukhanyisa, ukufundisa nokukhuthaza oomama abavalelwe ukuqinisa kunye nokukhusela iimanyano nabantwana babo kunye neSebe ukwenzela iinkqubo zokutyelela ezikhethekileyo. / Corrections Management / M.A. (Correctional Management)