Abstract in English and Zulu / This qualitative study set out to discover the lived experiences of South African transgender individuals within the liminal space of having been confirmed for gender affirming surgery, yet who have not completed their surgery. The aim included seeking out how participants’ wellbeing was affected by being within this liminal space. Six participants were recruited in Johannesburg, Pretoria and Cape Town. Thematic analysis was used to derive themes from the transcripts. Themes included coming out; relationships; wellbeing; misgendering/misnaming; support; public and private medical care; and liminality. Recommendations for future studies are included, and recommendations on interventions and support are discussed. / Lolu cwaningo lohlobo lwekhethelo lenzelwe ukuthola noma ukubheka izinselelo zabantu abafuna ukushintsha ubulili babo baseNingizimu Afrika ababhekana nazo uma basohlelweni lokuyohlinzwa ngoDokotela ukuze bakhone ukushintsha ubulili babo. Inhloso yalolu cwaningo ukubheka ngqo kubantu abayihambile lena ndima ukuthi bahlukumezeka kanjani ngesikhathi basohlelweni lokuthi bashintshe ubulili babo. Abantu abayisithupha abazibandakanye nalolu cwaningo batholakale eGoli, ePitoli kanye naseKapa. Kusetshenziswe ucwaningo olubheka indikimba ukuze kutholwe izihloko ezivele embalweni osuselwe enkulumeni eqoshiweyo. Izihloko ezivelayo yilezi, ubudlelwano; impilo; ukubizwa ngobulili ongasibona/ukubizwa ngegama okungasilona elakho; ukwesekwa; usizo lwezibhedlela zikahulumeni nezibhedlela ezizimele; kanye nokuba sesimeni sokushintsha ubulili. Izincomo zocwaningo oluzayo zifakiwe nazo, kuphindwe kwakhulunywa noma kwabhekwa ukuthi kungangenelelwa kanjani ngosizo. / Psychology / M.A. (Clinical Psychology)

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)

Abstract in English, Zulu and Sesotho / The study set out to investigate the state of teacher-learner relationships in a culturally diverse Grade 10 classroom from a social wellness perspective. The views of teachers and learners who were purposively sampled as study participants were explored on issues relating to the phenomena under study. A triple integrative theoretical lens comprising three theories, namely, Ubuntu theory, the self-system theory and the social wellness theory were used to guide this study. These theories collectively view the social system as influencing individuals’ attitudes, beliefs, feelings, and relationships with others, and as determining individuals’ development of the total self and identity, ultimately. The study is qualitative in nature and hence employed the interpretivist paradigm as well as the case study design. The case was a multicultural secondary school located in Gauteng Province, South Africa. Data were collected from participants using an open-ended questionnaire and structured interviews. Data collected through the open-ended questionnaire were analysed using Creswell’s (2009) sequential steps for data analysis, while data from structured interviews were analysed through Tesch’s (1990) steps of data analysis. Analysed data was interpreted from the participants’ viewpoint and discussed in relation to related literature. Several themes were identified from the analysed data and these answer the research questions. Generally, the findings reveal that in the case school, the teacher-learner relationship is positive, and that the cultural diversity in the school is recognised, acknowledged, valued, and embraced. Basically, the case school embraces the values of Ubuntu. The researcher managed to generate a new theory called the ‘Self with Others Wellness Theory, derived from the study’s findings which embraces the African values of Ubuntu. Therefore, the study contributes and adds to existing theory, and is valuable for guiding and informing policy. The study also therefore adds value to the practice of education and other disciplines to which it is applicable. / Ucwaningo lolu luqonde ukuhlaziya isimo sobudlelwano bothisha nabafundi bebanga leshumi abanamasiko ahlukile egumbini labo lokufundela esifundazweni saseGauteng. Imibono yothisha neyabafundi ababambiqhaza ocwaningweni bekhethwe ngokwenhloso iye yahlolwa, yaphenyisiswa ngokuphathelene nobudlelwano babo basegumbini lokufundela. Uhlaka oluhlangene lwemibono olunemibono emithathu lusetshenzisiwe kwaba yilo oluqondisa lolucwaningo. Loluhlaka lwemibono ehlangene lugoqela umbono woBuntu, uhlelo lokuzenzela kanye nempilo yenhlalo. Imibono le yomithathu ithi inkolelo yabantu, isimo sabo sengqondo nemizwa yabo kuthuthukiswa luhlelo lwezenhlalo. Ephenyweni lolu kusetshenziswe ucwaningo lokuqonda yingakhonje kuye kwasetshenziswa futhi neparadigm yomhumushi kunye nomklamo wesifundo sesigameko. Isigameko sesifundo yisikole samabanga aphezulu esinabafundi nothisha abanamasiko ahlukile esifundazweni saseGauteng, eMzansi Africa. Imininingo yophenyo yathathwa kwababambiqhaza ocwaningweni kusetshenziswa uhla lwemibuzo evulekile kunye nezingxoxo ezihlelekile ezinemibuzo evulekile. Indlela ka Creswell (2009) yokuhlaziya imininingo yophenyo yasetshanziswa ukuhlaziya imininingo yophenyo eyaqoqwa kusetshenziswa uhla lwemibuzo evulekile; ikanti imininingo yocwaningo eyaqoqwa kusetshenziswa izingxoxo ezihlelekile ezinemibuzo evulekile yona yahlaziywa kusetshenziswa indlela ka Tesch (1990) yokuhlaziya imininingo yophenyo. Imininingo yocwaningo ehlaziyiwe yaxoxwa yabuye yachazwa ngendlela ababambiqhaza ocwaningweni abayibona ngayo, yasisekelwa yimibhalo yabacwaningi bangaphambilini. Imibono embalwa yavela kumininingo yophenyo ehlaziyiwe, kanti lemibono izimpendulo kwimibuzo yocwaningo loluphenyo oluqonde ukuyiphendula. Jikelelenje, kutholakala ukuthi ubudlelwano phakathi kothisha nabafundi egumbini lokufundela esikoleni sesigameko buhle, nokuthi futhi ukwehluka kwamasiko kulesikole kuyabonakala, kuyavunywa, kuyamukelwa ikanti njalo kuyabalulekiswa. Kuye kwavelake futhi kuloluphenyo ukuthi isikole sesigameko siyabubalulekisa Ubuntu. Umcwaningi wenelisile ukwakha umbono esebenzisa impumela yalolucwaningo wawubiza ngokuthi yi ‘African Self with others wellness theory’, okuchaza ukuthi mina nabanye kumele siphilisane njalo sihlalisane kahle. Lokhu kuyingxenye yobuntu. Lolucwaningo luyelwengeza imibono ekhona ngakhoke lubalulekile futhi luyakwazi ukwazisa inqubomgomo. Lolucwaningoke luyawuphakamisa umkhuba wezemfundo kunye neminye iminyango ehambisana nawo. / Peyakanyo ya dipoelo tša dinyakišišo tše tša thutho e tšweleditšwe go nyakišiša seemo sa phedišano magareng ga morutwana le morutiši ka phaphušing ya bolesome yeo e swerego bana bao ba tšwago ditšong tše di fapanego, gagologolo go lebedišišwa phedišano go ya ka maitswaro a botho. Mebono ya barutwana le barutiši e šomišitšwe bjalo ka mohlala go bakgatha tema mo dinyakišišong tše, go lekodišišwa ditabanatabana tšeo di sepelelanago le peyakanyo ya mongwalo wo. Setšweletšwa sa go bonagatša sa mmono seo se hlagišago ke megopolo e meraro yeo e kopanego, se šomišitšwe go hlahla peyakanyo ya mongwalo wo e le ge gothwe ke mogopolo wa botho, mokgwa wo motho a ipotšago ka gona le boemo ba tšhumišo ya botho bathong. Megopolo ye e tšweletša mokgwa wo re phelago ka gona, go na le seabe mo go fekeetšeng mokgwa wa motho, maitshwaro a motho, maikutlo a motho le go phedišana le ba bangwe e bile go bonagatša tswelopele ya motho gore ke mang ge se a feleletše ka bo yena go fihla bofelong. Peyakanyo ya mongwalo wo e tšweletšwa gabotse ke tlhago, e šomišitše mekgwana ya go hlalosa ka setlwaedi e le ka mokgwa wo mongwalo wo o kgabišitšwego ka gona. Tirelo ya mongwalo wo e diretšwe mo sekolong sa bana ba batšwago ditšong tše fapanego, gona Provenseng ya Gauteng, Afrika borwa. Kgoboketšo ya ditaba e humanwe gotšwa dipoledišanong tše beyakantšweng le mekgwana yeo e šomišiwago go botšišana ka go lokologa mo bakgathatemeng. Kgoboketšo ya ditaba tšeo di tšwago go wona mokgwa wa go botšišana ka go lokologa, dilekodišitšwe e le ge go berekišitšwe mokgwa wa tekodišišo ya kgato ka kgato ka go latelelana ya go lekodišiša ya Creswell (2009), mola kgoboketšo ya ditaba tšeo di tšwago go poledišano tšeo di beyakantšwego di lekudišišitšwe ka mokgwa wa tekudišišo ya dikgato ya Tesch (1990). Tekodišišo ya ditaba e be e lebeletše gagolo mebono ya bakgathatatema gammogo le go boledišana ga bona mo mongwalong wo. Tlhogo ya ditaba e bile ya lemogiwa gotšwa go ditekedišišo tšeo di dirilwego e le ge di araba dipotšišo mo dinyakišišong tše. Ka kakaretšo go humanegile gore maitshwaro a morutiši le morutwana ke a mabotse ka maatla e bile le ditšo tše fapanego di ya kgona go lemogiwa, di amogelegile, di dumeletšwe, e bile di ya hlomphiwa le go ratiwa. Gabotse mongwalo wo o kgantšha maemo a godimo a botho bathong. Monyakišiši wa tša dipuku o kgonne go tšweletša mogopolo o moswa wo o bitšwago gore ‘’Motho ke Motho ka Batho’’ e le ge o etšwa dinyakišišong tše humanegilego tša go kgantšha botho ba Mafrika bathong. Peakanyo ya mongwalo woo e ba le seabe le go oketša megopolo yeo e bego e le gona, e bile e bohlokwa go šomišwa go hlahla le go beya melao yeo go ka phelwago ka yona. Peakanyo ya mongwalo wo e oketša mokgwa woo thuto le mekgwa ye mengwe e mebotse e tšwelelago ka gona. / Psychology of Education / Ph. D. (Psychology of Education)

Text in English with abstracts in English and isiZulu / This qualitative study set out to discover the lived experiences of South African transgender individuals within the liminal space of having been confirmed for gender affirming surgery, yet who have not completed their surgery. The aim included seeking out how participants’ wellbeing was affected by being within this liminal space. Six participants were recruited in Johannesburg, Pretoria and Cape Town. Thematic analysis was used to derive themes from the transcripts. Themes included coming out; relationships; wellbeing; misgendering/misnaming; support; public and private medical care; and liminality. Recommendations for future studies are included, and recommendations on interventions and support are discussed. / Lolu cwaningo lohlobo lwekhethelo lenzelwe ukuthola noma ukubheka izinselelo zabantu abafuna ukushintsha ubulili babo baseNingizimu Afrika ababhekana nazo uma basohlelweni lokuyohlinzwa ngoDokotela ukuze bakhone ukushintsha ubulili babo. Inhloso yalolu cwaningo ukubheka ngqo kubantu abayihambile lena ndima ukuthi bahlukumezeka kanjani ngesikhathi basohlelweni lokuthi bashintshe ubulili babo. Abantu abayisithupha abazibandakanye nalolu cwaningo batholakale eGoli, ePitoli kanye naseKapa. Kusetshenziswe ucwaningo olubheka indikimba ukuze kutholwe izihloko ezivele embalweni osuselwe enkulumeni eqoshiweyo. Izihloko ezivelayo yilezi, ubudlelwano; impilo; ukubizwa ngobulili ongasibona/ukubizwa ngegama okungasilona elakho; ukwesekwa; usizo lwezibhedlela zikahulumeni nezibhedlela ezizimele; kanye nokuba sesimeni sokushintsha ubulili. Izincomo zocwaningo oluzayo zifakiwe nazo, kuphindwe kwakhulunywa noma kwabhekwa ukuthi kungangenelelwa kanjani ngosizo. / M.A. (Clinical Psychology) / Psychology

Text in English with abstracts in English, Afrikaans and isiZulu. Translated titles in Afrikaans and isiZulu supplied / Alarming global crime levels lead to increased incarcerations, resulting in changes in the dynamics of the offender population. Developments that call for urgent progressive reforms of corrections, thereby fast-tracking the employment of female officers. A qualitative study was conducted to explore the lived work experiences of 17 female correctional officers, at Kgoši Mampuru II Management Area in Pretoria, South Africa, to determine how they shape their work identity in this male-dominated sector. An interpretive phenomenological analysis methodology is applied, informed by the Social Identity Theory (SIT) to conceptualise the factors that shape these officers’ work identity. Themes identified include the role of the corrections environment as a social institution, corrections operating as separate communities, and how being different contributes to the distinct attributes of female correctional officers. Emotional labour, vigilance and their uniform also proved significant tools these female officers applied as a means to cope and assert their rightful place in this harsh, strained environment. / Ubugebengu obuphakeme kakhulu emhlabeni sebuholele ekutheni sikhule isibalo seziboshwa emajele, okwenza ukuthi silokhu sidlondlobale njalo isibalo seziboshwa nakuba amajele esegcwele ngokweqile. Izinguquko esimweni sesibalo seziboshwa esikhulayo sezibeke ingcindezi engeziwe phezu kwamahlombe ojele nakuba sebevele bethwele kanzima. Lokhu sekudale isidingo esiphuthumayo sokuthi kwenziwe izinguquko ezinohlonze okuhloswe ngazo ukuphucula nokuthuthukisa isimo, ngokuthi kusheshiwe ukuqashwa kojele besifazane. Lolu cwaningo lwenziwe ngaphansi kwalesi simo-ke ngenhloso yokuhlola nokucubungula impilo ephilwa ngojele besifazane uma besemsebenzini nezigameko zansukuzonke abahlangabezana nazo ukuze kubhekwe ukuthi basibumba futhi basibonakalise kanjani isimo-bunjalo sabo njengabantu ukuze bathathe indawo yabo ngeqholo kulo mkhakha okukhonya kuwona kakhulu abantu besilisa. Ulwazi locwaningo lwaqoqwa ngokusebenzisa izingxoxo zokubonana ubuso nobuso ezingama-semi-structured interviews ezabanjwa nojele besifazane abayi-17 e-Kgoši Mampuru II Management Area ePitoli, eNingizimu Afrika. Izindlela zocwaningo ezasetshenziswa kwaba yindlela yocwaningo olukhwalithethivu kanye nohlaziyo olubizwa nge-interpretive phenomenological analysis. Ithiyori yokuzihlonza komuntu isimo sakhe emphakathini nokuthi ungubani iveza umbono wokuthi umuntu wakha izimo-bunjalo ezihlukahlukene okuyizimo-bunjalo zakhe uqobo ngaphakathi kanye nezimo-bunjalo afuna ukuziveza ngazo futhi azibonakalise ngazo emphakathini ukuze akwazi ukwenza izinto kahle futhi ngendlela efanele endaweni ethile azithola ekuyona. Izingqikithi eziyinhloko ezahlozwa ngenhloso yokweseka lo mgomo zibandakanya indima yesikhungo okwenzelwa kusona umsebenzi wokuhlunyeleliswa kwezimilo njengesikhungo zomphakathi, isikhungo sokuhlunyeleliswa kwezimilo uma sisebenza njengesikhungo somphakathi oseceleni noma ohlukile, kanye nokuthi ukwehluka kwaso kusifaka kanjani isandla ekuvezeni izimo-binjalo ezicacile futhi ezihlukile zojele besifazane. Ikhono labo lokulawula imizwa yabo ukuze bakwazi ukwenza umsebenzi wabo ngendlela efanele kanye nokucophelela kwabo kwahlonzwa njengamathuluzi asetshenziswa ngojele besifazane ukuze bakwazi ukumelana nesimo esilukhuni, esishubile futhi esimazonzo abasebenza ngaphansi kwaso. Indima edlalwa ngumfaniswano ekubumbeni isimo-bunjalo sabo emsebenzini nayo yabonisa ingqikithi encikile esemqoka eyahlonzwa ngenkathi kwenziwa uhlaziyo. / Toenemende misdaadsyfers lei globaal tot al hoër getalle oortreders in gevangenskap, wat onvermydelik die dinamiek van dié groeiende populasie verander. Die tendens noodsaak die transformasie van korrektiewe dienste, wat gevolglik die indiensneming van vroulike korrektiewe beamptes bespoedig het. ‘n Kwalitatiewe studie is onderneem met 17 vroulike beamptes te Kgoši Mampuru II Korrektiewe Bestuursarea, Pretoria, Suid-Afrika. ‘n Interpretiewe fenomenologiese analisemetode is toegepas, met die beginsels van die Sosiale Identitieitsteorie as grondslag, om die faktore te konseptualiseer wat bydra tot werksidentiteitvorming van vroue in hierdie manlik gedomineerde sektor. Temas geidentifiseer behels die rol van die korrektiewe omgewing as sosiale instelling, korrektiewe dienste wat funksioneer as afsonderlike gemeenskap, en die besondere bydraes wat die vroulike beampte, juis deur haar uniekheid lewer. Emosionele arbeid, voortdurende waaksaamheid, asook die rol van haar uniform, is verder aangedui as betekenisvolle meganismes wat dié beamptes aanwend in ‘n uitdagende omgewing en so hul regmatige plek inneem in hierdie onkonvensionele werksmilieu. / Psychology / M.A. (Psychology)