Thesis (MPhil (Sociology and Social Anthropology))--Stellenbosch University, 2008. / Rising crime rates among the youth in South Africa is a major problem. In the Western Cape this concern is particularly urgent and is compounded by issues relating to gangsterism and drugs. This study analyses why youth offenders, based at Lindelani become involved in crime and how they subsequently see their future. The first part of the study reviews theories of crime and deviance, such as the classical school of criminology, psychological, biological and sociological explanations of crime. The usefulness of the criminological developmentalist approach toward identifying risk factors statistically correlated to the perpetration of crime is discussed. Common factors associated with crime in the South African context are identified including family, peers, gang, drug, school, media and neighbourhood related factors as well as the absence of spirituality. Thereafter the literature associated with the development of aspirations, life goals and the concept of possible selves is explained. The relationship between possible selves, aspirations and life goals are discussed and details regarding how possible selves influence delinquency are presented. Following the theoretical analysis, the problem of crime in South Africa with reference to the youths interviewed is outlined. The strategies pursued by government to combat crime are discussed and the effective potential of these approaches are evaluated. An overview of government’s policy toward youth in South Africa is given followed by specific reference to the issues surrounding youth and crime in the Western Cape, with explicit reference to the Cape Flats and gangs. This provides the background to the Lindelani case study. An overview of the operations and challenges facing Lindelani Place of Safety and the profile of offences typically committed by youth are given. Hereafter the findings are presented. The findings are divided into two sections; the first explores the life world of youth at Lindelani by discussing why youth in the Western Cape perpetrate crime and identifies factors that are associated with their involvement. The findings report on the influence of family and household structure, peers, neighbourhood environment, gangs, drugs, school, media, perceived aptitude of youth offenders, role models and spirituality. Section two presents the findings regarding the possible selves, life goals and aspirations of the youth. The general aspirations, possible selves, family aspirations, friendship, neighbourhood, spiritual, educational and occupational aspirations are explored. The study thereby presents the voices of these young offenders.

The purpose of this study was to examine how the fear of crime affects the capabilities, perceptions and experiences of black female youth, living in the Cape Flats, Cape Town. Qualitative semi structured interviews were conducted with 18 black female participants between the ages of 18 to 30. This study used Garofalo's model of fear of crime and Amartya Sen's capability approach as theoretical frameworks. With the help of these two frameworks, the researcher sought to gauge what influence the fear of crime can have on people's lives and how crime affects young black females living in communities with high crime rates. It also showed how their life choices and opportunities are influenced by living in unsafe communities. The major challenges and problems highlighted by the participants include: Constant trauma of their daily life (leaving their houses, random shootings, unsafe public transport), mental health issues (losing friends and relatives), lack of proper police service (lack of police presence, incompetence of police, corruption), fear for family or friends, lack of trust and support systems (broken families, loss of trust, no role models, lack of social capital), lack of infrastructure (such as safe hospitals or educational challenges), the effects of gangsterism (gangs and drug wars, effects of drugs, families' or friend's involvement in gangsterism) and the lack of opportunities such as unemployment. This study showed how the peoples' capabilities have been affected by the above-mentioned issues and how the fear of crime affected their daily lives. This study also made recommendations for policy makers and social institutions on what can be done to reduce crime rates and make communities with high crime rates safer

Islamic fundamentalism is a hotly debated and contested issue in the global arena and is often depicted as having replaced communism as the predominant threat to the West in the post-Cold War world. This study analyses the ideologies espoused by Islamic fundamentalist groups in Algeria, Sudan and South Africa by means of the dialogic model of interpretation in order to arri ve at a more thorough, less judgment al understanding thereof. The study begins with an in -depth analysis of various definitions of the concept Islamic fundamentalism. This is followed by a critical discussion of rationalist approaches to Islamic fundamentalism as well as reference to the ir shortcomings in order to justify the use of the dialogic model of interpretation. This model aims to critically evaluate Islamic fundamentalist ideas through interaction with the irrespective originators, thereby questioning the validity of a s ingle Western rationalist- inspired version of the truth. Structural factors, the political, cultural and soc io-economic conditions in Algeria, Sudan and South Africa, are also accommodated by the model. Consequently, the rise of Islamic revivalism is discussed within the historical context of the increasing influence of the West in the world of Islam and the introduction (and eventual failure) of secularist ideologies in the post-independence era. The focus is on different strands of Islamic political thought, Islamic fundamentalists, Islamic traditionalists, Islamic modernists and Islamic pragmatists. The country case studies, Algeria, Sudan and South Africa are then approached by means of an indepth analysis of the ideologies of prominent Islamic fundamentalist groups, as well as a consideration of structural (political, economic and social) factors. [n the case of Algeria, a detailed discuss ion of the ideology of the Front Islamique du Salut (F1S - Islamic Salvation Front) is placed in the context of the rise of Islamic fundamentalism and the dynamics of the current civil war. When it comes to Sudan, the ideology of the ruling National Islamic Front (NIF) is discussed, and is also placed in the context of the rise of Islamic fundamentalism in that country, as well as a discussion of government policies since 1989, with specific reference to the Sudanese civ il war and the current crisis in the Darfur region. In terms of South Africa, the focus is on the ideology of People against Gangsterism and Drugs (PAGAD), which is placed in the context of the urban terrorist attacks that characterised the Western Cape a few years ago. The final chapter looks at what has been learned from using the dialogic model of interpretation (with an additional evaluation of structural factors) as a theoretical approach. Recommendations are made with regard to each of the respective case studies which may be potentially useful for a future resolution of the conflicts in Algeria and Sudan, and, in the case of South Africa, may help ensure continuing stability as far as Islamic fundamentalism is concerned. Copyright / Dissertation (MA (Political Science))--University of Pretoria, 2006. / Political Sciences / unrestricted

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: Gangsterism, as described in this study, is a serious problem. It has deep historical roots in Cape town has developed into a kind of ‘resident evil’ that rears its ugly head time and again, despite several efforts by state organs to crush it. The study was not attempted as a thorough and in-depth research on gangs as such. The main research question was: How do faith communities, in particular Christian churches, respond to the challenges of gangsterism on the Cape Flats. The research gives an overview of gangsterism as a global phenomenon and how it specifically manifests and presents itself within the context of the Cape Flats of Cape Town. The discussion of gangsterism deliberately wanted to dispel the notion that there are quick-fix solutions to gangsterism. People of faith should guard against superficial analyses and over-simplification of social issues, including gangsterism, poverty and unemployment. With this in mind, the research has traced the historical origins of gangsterism in Cape Town, highlighting various socio-political, economic as well as cultural and personal factors that contributed to the formation and establishment of street gangs. It was also noted how some of these factors still exist in postapartheid South Africa and continue to provide fertile ground for gangsterism to continually raise its ugly head in communities on the Cape Flats. It was important to note that many gangs have evolved from ordinary street gangs to sophisticated, high-profile crime syndicates that have built strongholds in poor communities. This furthermore underlines the fact that there are not quick-fix solutions to gangsterism as if it is only a few youngsters causing trouble that should be sorted out [Chapter 2]. Faith communities on the Cape Flats have come a long way themselves. These communities have shown an incredible resilience in the face of many challenges as a result of socio-political factors. It is therefore important to discuss some of the elements that contributed to this resilience as the research explores the nature of the ecclesiology that has developed over a period of time. What transpired is that the ecclesiology under discussion is dynamic, not static in nature. The type of ecclesiology on the Cape Flats may be called a social-systemic ministry of inter-contextual presence. It is responsive to the social context, and is kept alive by the context with a huge emphasis on orthopraxy rather than orthodoxy. The situation on the Cape Flats requires a missional ecclesiology as faith communities are challenged to continuously involve themselves in the mission dei. While reaching out to the world, faith communities are also called iv upon to be open, practicing hospitality as they welcome gangsters and ex-gangsters into their spaces of worship [Chapter 3]. The next question to explore is: What kind of pastoral care is needed when faith communities on the Cape Flats have to deal with the challenge of gangsterism and other social phenomena like poverty, unemployment and substance-abuse? In order to answer this question, it was necessary to trace back the development of pastoral care and counseling over many centuries. Learning from these historical developments, a communal-contextual paradigm for pastoral care was chosen as a base theory. This choice indicates a move away from individual care with a focus on the human “self” to a hermeneutics of systemic, public care and compassionate presence. Some of the elements of this kind of care is discussed which include contextuality, as well as the eco-systemic, hermeneutical, anthropological, relational and public nature of pastoral care. It is also important that pastoral care operates and is practiced inter-disciplinary in order to provide the best possible help to care-seekers. The final question that is posed is: How different is the care that faith communities provide from the care of any other welfare agency or non-governmental organization (NGO)? In order to link an eco-systemic and social hermeneutic paradigm to the theology of presence of God within communal and contextual systems, a pneumatological approach to theory formation in pastoral care is proposed. Pastoral care has to offer more than behavioural and social sciences, because we believe that the salvation and grace it offers are good news to people. Pastoral care offers not only comfort and consolation, but also transformation (change and growth) and the fostering of a mature faith and spirituality by means of Scripture, prayer and the sacraments within the communion sanctorum, the familia dei. / AFRIKAANSE OPSOMMING: Gangsterisme, soos dit in hierdie studie beskryf word, is ‘n ernstige probleem. Dit het diep historiese wortels in Kaapstad, wat met die verloop van tyd ontwikkel het in ‘n tipe ‘plaaslike euwel’ wat gereeld kop uitsteek, ten spyte van talle pogings deur staatsorganisasies om dit uit te roei. Die studie is nie aangepak met die doel om ‘n deeglike en in diepte navorsing te wees op bendes as sodanig nie. Die hoof navorsingsvraag was: Hoe reageer geloofsgemeenskappe, meer spesifiek Christelike kerke, op die uitdagings van gangsterisme op die Kaapse Vlakte? ‘n Oorsig word gegee van gangsterisme as ‘n wêreldwye verskynsel en hoe dit spesifiek manifesteer en voorkom in die konteks van die Kaapse Vlakte van Kaapstad. Die bespreking van gangsterisme stel ten doel om die idee te verwerp dat eenvoudige oplossings te vinde is vir gangsterisme. Gelowige mense moet waak teen oppervlakkige ontledings en oorvereenvoudiging van sosiale aangeleenthede, insluitend gangsterisme, armoede en werkloosheid. Gedagtig hieraan, het die navorsing die historiese oorsprong van gangsterisme in Kaapstad nagetrek, met klem op die verskeie sosio-politiese, ekonomiese sowel as die kulturele en persoonlike faktore wat bygedra het tot die vorming en vestiging van straatbendes. Melding was ook gemaak van die feit dat sommige van hierdie faktore steeds bestaan in post-apartheid Suid-Afrika en voortgaan om ‘n geskikte milieu te skep vir gangsterisme om voortdurend kop uit te steek in gemeenskappe op die Kaapse Vlakte. Dit was belangrik om te vermeld dat bendes ontwikkel het van gewone straatbendes na gesofistikeerde, hoë profiel misdaadsindikate wat hulle ingegrawe het in arm gemeenskappe. Dit bevestig verder dat daar geen eenvoudige oplossings is vir gangsterisme, asof dit slegs ‘n paar jongelinge is wat kwaad aanvang en uitgesorteer behoort te word. Geloofsgemeenskappe op die Kaapse Vlakte het self ook ‘n lang pad gestap. Hierdie gemeenskappe het ‘n ongelooflike weerstand getoon in die aangesig van menigte uitdagings as gevolg van sosio-politiese faktore. Gevolglik is dit belangrik om sommige van die elemente te bespreek wat bygedra het tot hierdie weerstand in die lig van die bespreking van die aard van die ekklesiologie soos dit met die verloop van tyd ontwikkel het. Dit het geblyk dat die ekklesiologie onder bespreking dinamies en nie staties van aard is. Die ekklesiologie van die Kaapse Vlakte kan na verwys word as ‘n sosiaal-sistemiese bediening van inter-kontekstuele teenwoordigheid. Dit reageer op die sosiale konteks, en word aan die gang gehou deur die konteks, met meer klem op ortopraksie eerder as op ortodoksie. Die situasie op die Kaapse Vlakte vereis ‘n missionale ekklesiologie soos geloofsgemeenskappe voortdurend uitgedaag vi word om hulle te betrek in die mission dei. Wyl hulle uitreik na die wêreld, word geloofsgemeenskappe ook opgeroep om toeganklik en gasvry te wees teenoor bendelede en gewese bendelede deur hulle in hul midde in plekke van aanbidding te verwelkom. Die volgende vraag om te ondersoek is die vraag na die tipe pastorale sorg wat nodig is wanneer geloofsgemeenskappe op die Kaapse Vlakte te doene het met die uitdagings van gangsterisme en ander sosiale verskynsels soos armoede, werkloosheid en dwelmmisbruik. Om hierdie vraag te kan beantwoord, was dit nodig om die ontwikkeling van pastorale sorg en berading oor die eeue na te speur. Gegrond op hierdie historiese ontwikkelinge, is besluit op ‘n gemeenskaplik-kontekstuele paradigma as basis teorie vir pastorale sorg. Hierdie keuse dui op ‘n wegbreek van individuele versorging met die fokus op die menslike ‘self’ na ‘n hermeneutiek van sistemiese, publieke sorg en medelye teenwoordigheid. Sommige van die elemente van hierdie tipe sorg word bespreek, wat kontekstualiteit insluit, sowel as die eko—sistemiese, hermeneutiese, antropologiese, relasionele en publieke aard van pastorale sorg. Dit is verder ook belangrik om kennis te neem dat pastorale sorg interdissiplinêr werksaam is en uitgevoer word om die bes moontlike sorg te bied aan diegene wat om sorg aanklop. Die laaste vraag wat gestel word: Hoe verskil die sorg wat deur geloofsgemeenskappe voorsien word van die sorg van enige ander welsynsorganisasie of nie-regeringsorganisasie (NRO)? Om ‘n eko-sistemiese en sosiaal hermeneutiese paradigma te verbind met die teologie van teenwoordigheid van God binne gemeenskaplike en kontekstuele sisteme word ‘n pneumatologiese benadering tot teorie vorming in pastorale sorg voorgestel. Pastorale sorg het meer om te bied as die gedrags- en sosiale wetenskappe, want ons glo dat die verlossing en genade wat dit bied goeie nuus is vir mense. Pastorale sorg bied nie net bemoediging en vertroosting nie, maar ook transformasie (verandering en groei) en die kweking van ‘n volwasse geloof en spiritualiteit deur middel van Skrif, gebed en die sakramente binne die communion sanctorum, die familia dei.