Annexure E: Criminal Capacity Check List (pages 61-62) is in English. The Afrikaans or Xhosa version of this document is also available on request / The aim of this explorative and descriptive study was to establish if criminologists could assist in the criminal capacity assessment of children in conflict with the law. A qualitative approach was utilised in order to obtain an in-depth understanding of the current criminal capacity assessment process and the role players involved in the process. Data were collected by means of a semi-structured interview schedule. Individual and focus group interviews were conducted with child justice practitioners. Purposive sampling was employed and data were analysed according to the methods of Rabiee as well as Morse and Field. The findings of this study indicate that the current one-dimensional medico-legal assessment approach is not in the best interest of the child. A shortage of human resources, ineffective assessment tools, inadequate training of role players, and operational problems in the criminal capacity assessment process, are all factors that hamper a successful child-centred approach. A multi-disciplinary approach was found to be the most suitable approach to assess children in conflict with the law. It was concluded that professionals from disciplines such as social work, criminology, probation work, psychology and psychiatry should form part of the multi-disciplinary criminal capacity assessment team. The important role that criminologists can play as part of this team was acknowledged in this study. It was furthermore established that the role and function of criminologists, as well as the study field of criminology, are still unfamiliar to various practitioners in the human sciences professions. Criminologists are also still regarded as crime researchers with limited practical applications in areas of the Criminal Justice System. / Criminology and Security Science / M.A. (Criminology)

This study was designed to understand the meaning of the lived experiences of incarcerated male juveniles who had committed drug-related crimes and to suggest guidelines for their rehabilitation with specific reference to their health care needs. In order to achieve these objectives, the researcher used Parse’s (1998) Theory of Human Becoming as a theoretical framework for the study and Parse’s (1998, 2005) phenomenological-hermeneutic research method. This study was restricted to three juvenile correctional centres in the Gauteng province, Republic of South Africa (RSA). A sample of 15 male juveniles (5 at each of the three juvenile correctional centres) was used for the purpose of individual dialogical engagements with the participants. Focus group interview sessions were held with two groups (5 members per group) at two identified juvenile correctional centres. A qualitative content analysis according to methods recommended by Graneheim and Lundman (2004) was performed on the data that was collected from the individual dialogical-engagements and the focus group interviews. The researcher attempted to elucidate the meanings that the participants attached to their experiences of incarceration as narrated by them and analysed the data according to Parse’s (1998; 2005) phenomenological-hermeneutic method comprising of extraction-synthesis and heuristic interpretation. The findings of this research confirm that problems of drug abuse and criminal activity represent a multifaceted, complex and often intractable phenomenon. The research also confirmed that the participants suffer from a variety of emotional and psychological problems such as depression, anxiety, fear, guilt, remorse, regret and a craving for the drugs that they had abused before their incarceration. It appears that the participants find it extremely difficult to deal effectively with these disorders on their own and that they are generally averse to asking for professional help and assistance. Interventions to alleviate these problems are crucial for the success of the current rehabilitation programmes being pursued in the correctional centres where the participants are accommodated. / Health Studies / D. Litt. et Phil. (Health Studies)

The aim of this exploratory study was to investigate the Western Cape Province's non-governmental child diversion programme compliance with the Minimum Programme Outcomes Standards developed by the Department of Social Development for programme accreditation. The Minimum Standards focus on optimal diversion outcomes for children in conflict with the law and were designed to ensure good diversion practice. The juvenile justice system has determined child diversion as a rehabilitative and cost-effective alternative justice option, positively contributing towards the curbing of re-offending among child offenders. The research process was guided by a mixed method approach and utilised a structured questionnaire as well as comments and information stated by the respondents during the interview process. The questionnaire was applied to a representative sample of non-governmental diversion programme facilitators of the various diversion programme types to determine the level of programme compliance and to evaluate the implications that the results might hold for programme participants, service providers, as well as for the accreditation process. The results of the study revealed a high level of Minimum Programme Outcomes Standards compliance, with an average of 83%. These results indicate that, in general, the programmes provided by non-governmental diversion service providers are complying with the Minimum Standards and are thereby ensuring good diversion practice. This should positively influence their eligibility for programme accreditation by the Department of Social Development. At the same time. the results of the study have pointed towards other challenges. which were evaluated and discussed. / Criminology and Security Science / M.A. (Criminology)

The purpose of this study was to contextually describe and explore the experiences and challenges of the juvenile offenders and pre-trial diversion officers (PTD) involved in the pre-trial diversion programme (PTD) in the Chitungwiza community. In this study, the qualitative research methodology was applied. Research designs used were explorative, descriptive and contextual of nature. Furthermore, the multi-case studies design within the qualitative approach applied. The non-probability purposive and snow-balling sampling methods were used to select the sample from juvenile offenders and PTD officers who have been involved in the PTD programme. Qualitative data was collected using semi-structured interviews with an open-ended interview guide. The eight steps of Tesch (Creswell, 2009:186) were employed to analyse the data. To demostrate the trustworthiness of the research findings, the researcher used Guba`s model (Krefting, 1991:214-222). The findings of the study established that most children commit criminal offences due to socio-economic reasons and that the pre-trial diversion programme is largely effective in the rehabilitation of juvenile offenders. Recommendations were made for the PTD programme to activate socio-economic interventions and improve resources allocation in order to enhance service delivery. / Social Work / M.A. (Social Work)

The study aims at investigating the emotional and spiritual wellness of juvenile offender learners in a Gauteng correctional school. The theoretical framework used in this study was derived from Hettler’s Wellness theory. The study is embedded in an interpretive paradigm and it followed a qualitative research method. A phenomenological case study was used since the focus was on one correctional school. Purposive sampling was used whereby a teacher, counsellor and learners were sampled and all participated on a voluntary basis. Interviews were used for data collection and approximately 30-45 minutes in duration. Data were analysed manually and findings revealed that peer pressure, substance abuse and poor family background troubled juvenile offender learners. Furthermore, anger and hatred led juveniles to commit crime. They all regret of their actions and they need to be loved, valued, and accepted by the community. Above all, juvenile offender learners want their parents to support them while they are incarcerated. Because of lack of parental support, juvenile offender learners express their emotions through fighting among themselves. After incarceration, many start to believe in God and regularly attend meetings organised by faith-based organisations and because of that, their lives are being transformed for the better, as they are able to read the Bible and share scriptures on their own on a daily basis. They hope the DCS will make spiritual sessions compulsory for all offenders and religious education to be included in their school curriculum to eliminate gangsterism in the centre. Frequent pastoral visits and Bible donations were highlighted as one of the guidelines to support their spiritual needs. / Inclusive Education / M. Ed. (Inclusive Education)

Text in English, with abstracts and keywords in English, Sesotho and Afrikaans / The purpose of the study was to investigate and explore how rehabilitation and wellness of juvenile offenders in selected South African correctional schools can be promoted. A wellness model that can be used to promote the wellness of juvenile offenders was proposed based on the findings of the study. The researcher used the wellness, ubuntu and bio-ecological theories as theoretical frameworks to guide the study. These theories helped the researcher to understand how the promotion of wellness among juvenile offenders can facilitate effective rehabilitation and, ultimately, offender reintegration into society. The interpretive paradigm was employed to understand the experiences and views of juveniles as well as teachers and heads of schools who were directly involved in the rehabilitation of juvenile offenders. The study used the qualitative research method in which open-ended questionnaires were used to collect data from juveniles and teachers whereas semi-structured interviews were to collect data from heads of schools. Participants were purposefully selected to ensure relevant data was gathered. Twenty-one juveniles, twelve teachers and seven heads of schools took part in the study. Participants were drawn from four provinces and seven schools. Data were analysed qualitatively through coding, categorising and developing themes. Themes that developed from data interpretation were used as headings for the findings in each wellness dimension. Themes that developed from the study revealed that schools were making a great effort to promote the wellness of juvenile offenders. Great strides were made especially in promoting the wellness of juvenile offenders through the involvement of different stakeholders although this was inadequate. Schools were facing challenges such as lack of resources, shortage of skilled personnel as well as inadequate stakeholder involvement. The research proposed a wellness model that is holistic in nature to help teachers and other stakeholders involved in juvenile offender rehabilitation to promote their social, physical, emotional, spiritual, career and intellectual wellness. / Mohola wago bala e be e le go aga lenaneo leo le ka šomišwago ke barutisi le batho ba bangwe mo thekgong ya bana bao ba lego dikolong tsa kgolego (dihlokatsebe). Lenaneo le mohola wa lona ke go dira gore bana ba ba sa hlokomeleng melao ya setšhaba ba bušetšwe gore ba kgone go boela go setšhaba. Basekaseki ba šomiša go hlokomela botho le tša tlhago go tlhatlha dithuto tša bona. Dikakanyo tse di dirišeditšwe go dihloka tsebe le barutiši le dihlogo tša dikolo bao ba bego ba ruta bana ba. Thuto ye e šomišitšwe ke ya maemo a godimo moo go šomišitšwego dipotšišo tšeo di se nago phetolo e tee go hwetša kakanyo ya dihlokatsebe le barutiši. Fela mo gongwe go be go dirišwa dipotšišo go dihlogo tsa sekolo. Bao ba bego ba botšišwa ba be ba kgethilwe gabotse goba go lekaleka gore dikarabo e be tša maleba. Masomepedi a dihlokatsebe, barutiši bašupa le dihlogo tsa sekolo ba ile ba šomišwa go dithuto tše. Bao ba kgethilwego ba be ba tšwa di provensing tše nne le dikolong tše šupa tša kgolego. Dikašišo di ile tša sekasekwa gabotse ka maemo a godimo go šomišwa dinomoro, peakanyo le gore ba kgone go aga maikemišetšo a motheo wo. Motheo wo o agilwe go tšwa go dikakišišo gore re hwetše hlokomelo ya dihlokatsebe. Metheo ye e šomišitšwego e bontšhitse gore dikolong tša dihlokatsebe bana ba be ba latela molao. Gobe go šomišwa le kago ya mmele, go tsošološwa moyeng ya di hlokatsebe go šomišwa batho kamoka. Dikolo di ile tša ba le bothata mo go godišeng dihlokatsebe. Yengwe ya bothata e be e le go hlokega ga dišomišwa le batho bao ba hlahlilwego go ruta dihlokatsebe tše mola gape go be go se na batho bao ba nago le kgahlego. Basekaseki ba ile ba tla le seka sa go hlokomela dihlokatsebe ka go felela le go thuša barutiši le batho bao ba lebanego le dihlokatsebe. Gore go godišwe kgwerano, go godišwe go aga ga mmele, go aga tsošološo ya semoya, go ba aga gore ba be le seo ba kgonago le go aga le go godiša menagano ya bona le tša mešomo. / Die doel van die studie was om ’n welstandsmodel te ontwikkel wat gebruik kan word deur onderwysers en relevante belanghebbendes in die bevordering van die welstand van jeugdige oortreders in korrektiewe skole. Die model beoog om te verseker dat jeugdige oortreders doelftreffend gerehabiliteer word en gereed is vir herintegrering in die samelewing. Die navorser het die welstand, ubuntu en bio-ekologiese teorieë as teoretiese raamwerke gebruik om die studie te lei. Hierdie teorieë het die navorser gehelp om te verstaan het die promosie van welstand onder jeugdige oortreders doeltreffende rehabilitasie kan fasiliteer en uiteindelik, oortreders in die samelewing te herstel. Die uitleggende paradigma is aangewend in ’n poging om die ervarings en sienings van die jeugdiges, onderwysers en hoofde van skole wie direk betrokke in die rehabilitasie van jeugdige oortreders is te verstaan. Die studie maak gebruik van die kwalitatiewe navorsings-benadering, waar ope vrae gebruik is om data van jeugdiges en onderwysers te versamel, terwyl semi-gestruktureerde onderhoude gebruik is om data van die hoofde van skole te kry. Deelnemers was opsetlik geselekteer om te verseker dat geskikte data versamel is. Een- en twintig jeugdiges, twaalf onderwysers en sewe hoofde van skole het aan die studie deelgeneem. Deelnemers is uit vier provinsies en sewe skole gekies. Data is kwalitatief ontleed deur kodering, kategorisering en ontwikkeling van temas wat gebruik is as opskrifte vir die bevindings onder elke welstands-dimensie. Die ontwikkelde temas het bewys dat skole moeite gedoen het om die welstand van jeugdige oortreders te bevorder. Daar was groot vordering, veral in die bevordering van die fisiese en spirituele welstand van jeugdige oortreders deur die betrokkenheid van verskillende belanghebbendes. Skole het verskillende uitdagings in die gesig gestaar in hul pogings om die welstand van jeugdige oortreders te handhaaf. Sommige van die uitdagings was ’n tekort aan hulpbronne, geskoolde personeel sowel as onvoldoende betrokkenheid van belanghebbendes. Die navorsing stel ’n holisties welstandsmodel voor om onderwysers en ander belanghebbendes te help wat betrokke raak in die rehabilitasie van jeugdige oortreders en bevordering van hul sosiale, fisiese, emosionele, spirituele,loopbaan en intellektuele welstand. / Psychology / Ph. D. (Psychology)

Abstracts in English, Zulu and Shona / The purpose of the study was to examine the role of educators in enhancing the social wellness on juvenile offenders in Zimbabwe. The theoretical framework that underpinned the study was the Wellness Theory of Bill Hettler (1980) used as the lens to explore and generate understanding on how educators enhance the social wellness of juvenile offenders. The study was located within an interpretive paradigm. Qualitative research design and case study approach were used in this study. Moreover, purposive sampling approach was used to select the samples of educators and juvenile learners who responded to the qualitative questionnaires and those who participated in the interviews, which were used for data collection. The research had five educators and ten juvenile offenders who participated at one of the correctional centres in Zimbabwe based on availability and willingness. In addition, the researcher adhered to ethical standards in terms of gaining permission for access, issues of informed consent, voluntary participation, and confidentiality. Data were gathered by means of self-administered qualitative questionnaires with open-ended questions, interviews and observation. The research identified that no research has been carried out in Zimbabwe’s correctional centres to thoroughly explore the role of educators in the enhancement of the social wellness of juvenile offenders. The findings firstly revealed that education promoted the social wellness and resulted in positive behavioural change among juvenile offenders at the correctional centre. Secondly, education promoted the development of various technical skills in juvenile learners, such as agriculture and welding, as well as interpersonal skills such as anger management, respect, problem solving, and communication. The findings revealed that some juvenile offenders developed entrepreneurship skills. Some of the juveniles were making doormats, fence making and plaiting extensions. One of the juveniles had a unique skill in plaiting and braiding. He taught his friends, and now they are plaiting extensions and selling them. Thirdly, the findings revealed that educators are essential in the enhancement of the social wellness of juvenile offenders in an effort to reduce recidivism and facilitation of good and smooth social reintegration into mainstream society after incarceration. The challenges faced by the educators included limited resources and inadequate training as specialists who teach juvenile offenders. It was recommended that educators be empowered through in-service training to enable them to facilitate the capacitation of juvenile learners’ social wellness. / Ucwaningo lolu luphenye ngendima yothisha ekuthuthukisweni kwenhlalonhle yabantu abahlukumezanayo abasebasha eZimbabwe. Lolu cwaningo lugqamisa imfundo yasejele njengengxenye ebalulekile yenqubo yokuvuselela kanye nentuthuko yezoni zabasha. Uhlaka lwethiyori oluqondise lolu cwaningo luyimodeli yokuphila kahle ekaBill Hettler futhi ucwaningo lutholwa phakathi kwomongo wendaba ohumushekayo. Kusetjenziswe ukuhlahlela okuphathelene nesimo kanye nokuhlaziya okubhekane nesimo esisodwa noma nomuntu oyedwa isikhathi esithile okwenziwe esikhungweni esisodwa sokuLungiswa eZimbabwe. Ngaphezu kwalokho, isampula elinenhloso lalisetshenziselwa ukukhetha isampula eyayiqukethe othisha abahlanu nabahlukumezi abasebasha abayishumi. Leli sampula labantu lihanganyele ngokutholakala kanye nokuvuma kwayo. Umcwaningi wenze izinto ngenkambo elungileyo ngocela imvume yokungena endaweni, ukuthola imvume ebhaliwe ebantwini abayingxenye yocwaningo, ukuhlanganyelwa ngokuzikhethela, nokugcina umbiko ngokwemfihlo. Idatha iqoqwe ngohlu lwemibuzo evulekile, izingxoxo kanye nokubukwa. Lokhu okutholiwe kubonisa ukuthi alukho ucwaningo oluyenziwe emajele aseZimbabwe ukuhlola indima yothisha ekuthuthukisweni kwenhlalonhle yabantu abahlukumezanayo abasebasha. Ucwaningo lubonisa ukuthi, okokuqala, imfundo ithuthukisa inhlalonhle yomphakathi, futhi iholele ekuguqukeni kokuziphatha okuhle kubahlukumezi abasebasha. Ngaphezu kwalokho, imfundo ithuthukise amakhono ahlukahlukene wezobuchwepheshe, njengezolimo, ukushisela, namakhono wokusebenzisana nabantu njengokuphatha intukuthelo, inhlonipho, ukuxazulula izinkinga nokukhulumisana. Okunye okutholakele ukuthi abanye abahlulumezi bathuthukise ikhono lokuqala ibhizinisi elizimele. Abanye bayenze izisulelo zasemnyango, ukuyenza ucingo, nokuluka. Omunye wabahlukumezi nokhono olukhethekile lokuqhina izinwele. Wafundisa abangani bakhe, kanti futhi manje baqhina imifakelo yezinwele, bese bayazithengisa. Okwesithathu, ucwaningo lubonisa ukuthi abothisha babalulekile ekuthuthukisweni kwenhlalonhle yabantu abahlukumezanayo abasebasha njengendlela yokugwema ukona ukophindaphindiwe kwabahlukumezi, kanye nokuthuthukisa ukubuyela kwabo ephakathini okukahle emva kwokuboshwa. Ezinye izinselelo ezibhekane nabothisa izinsizakusebenza ezilinganiselwe nokuqeqeshwa okunganele njengongoti abafundisa iziboshwa zentsha. Kululekwe ukuthi othisha banikezwe amandla ngokuqeqeshwa basasebenza okuzokwenza ukuthi balungiselele ukhlomisa kwenhlalonhle yabantu abahlukumezanayo abasebasha. / Chinangwa chetsvakurudzo ino chaiva chekuongorora basa revarairidzi mukuvandudza ukama nemagariro akanaka munharaunda evapari vemhosva vechiki muZimbabwe. Donzvo rakateverwa netsvakurudzo ino raiva ramafungiro ava Bill Hetter (1980) anotaridza zveukama namagariro akanaka ayo akashandiswa semuono wekuferefeta nekubudisa manzwisisiro angavapo pakuti varairidzi vangavandudza sei ukama namagariro akanaka munharaunda evapari vemhosva vechidiki. Tsvakurudzo iyi yakazendama pamafungiro anosimbisa madudzirirwo akanaka epfungwa. Mutsvakurudzi akashandisa maonere anokoshesa kunzwisisa mashoko avanhu munharaunda, maitiro avo nemaonere avo. Mutsvakurudzo iyi, umboo hwakadzika hwakatorwa muzviitiko zvikuru zvakamiririra zviitiko zvakada kufanana nazvo. Pamusoro pazvo, avo vakasharwa kuti vave vapi vepfungwa vakasarudzwa zvichienderana nezvavakambosangana nazvo uyewo zvavanoziva pamusoro pedambudziko riri kuferefetwa. Vapi vepfungwa ava vaisanganisira varairidzi uye vadzidzi vechidiki vemazera epakati nepakati. Ava vakapindura mibvunzo yaiva yakagadzirwa pamagwaro avaizadzisa uye vamwe vakaita zvekupa pfungwa dzavo kupfurikidza nehurukuro dzakarongwa nemutsvakurudzi. Pfungwa dzakabuda mutsvakurudzo iyi dzakabuda kubva kuvarairidzi vashanu nevapari vemhosva vechidiki gumi avo vakasarudzwa kubva munzvimbo dzinochengeterwa vakapara mhosva nechinangwa chekuvavandudza mararamiro avo muZimbabwe zvichienderana neuvepo hwavo uye kuzvisarudzira zvakasunguka kupinda mutsvakurudzo. Mutsvakurudzi akatevera mitemo inomusungira kuremekedza kodzero dzevanhu, uye nzvimbo zvinosanganisira kuwana mvumo yekupinda munzvimbo, kupa vapi vepfungwa ruzivo rwakakwana pamusoro pechinangwa chetsvakurudzo, kupa vapi vepfungwa sununguko yekupinda mutsvakurudzo pasina kumanidzwa uyewo mutsvakurudzi akavimbisa kubata hana nekusashambadzira mazita avanhu vakapinda mutsvakurudzo. Pfungwa dzakaunganidzwa kuchishandiswa magwaro emibvunzo akapiwa kunevamwe vevakapinda mutsvakurudzo. Mutsvakurudzi pachezvake ndiye akagovera magwaro aya kuvapi vepfungwa. Mibvunzo yaiva mumagwaro aya yaipa vapi vepfungwa mukana wekurondedzera maonero avo vakasununguka. Dzimwe nzira dzakashandiswa dzaisanganisira hurukuro pakati pemupi wepfungwa nemutsvakurudzi uye kuongorora kupfurikidza nekucherechedza zvakadzika zviitiko. Tsvakurudzo iyi yakawana kuti hapana tsvakurudzo yati yamboitwa inoongorora basa revarairidzi mukuvandudza ukama nemagaririo akanaka munharaunda evana vemazero epakati nepakati munzvimbo dzinochendeterwa vapari vemhosva nechinangwa chekuvandudza magariro avo akanaka munharaunda. Chekutanga, kwakaonekwa kuti dzidzo inosimudzira ukama nemagariro akanaka munharaunda zvinozoita kuti pave nekushanduka kwakanaka kweunhu hwevapari vemhosva vechidiki vezera repakati nepakati. Chepiri, zvakabuda kuti dzidzo inosimudzira kuvandudzwa kweunyanzvi hwekurima, kupisira simbi, kudyidzana, kuzvidzora pahasha, ruremekedzo, kugadzirisa matambudziko uye kutaurirana. Zvakabuda mutsvakurudzo zvinotaridza kuti vamwe vapari vemhosva vechidiki vakavandudza unyanzvi hwekutanga mibato inovandudza upfumi. Vamwe vechidiki ava vaigadzira zvidhava zvepamikova, mafenzi uye kuruka kwamazuva ano. Umwe wevechidiki ava akataridza unyanzvi hwepamusoro hwekuruka nekukosha bvudzi remvere mumusoro. Akadzidzisa vamwe vake avo vave mubasa rekuruka nekukosha bvudzi remvere vachitengesa. Chetatu, zvakaonekwa kuti varairidzi vakakosha pakuvandudza ukama nemagariro akanaka evadiki vezera rekapati nepakati munharaunda nechinangwa chekudzikisa kupariwazve kwemhosva naavo vakasimbopara mhosva uye kuona kuti kupinda nekukwana zvakare munharaunda kwevakambopara mhosva kwaitwa zvakanaka pasina zvigozhero. Matambudziko anosanganikwa nawo navarairidzi anosanganisira kushaikwa kwezvishandiso uye kushaikwa kwemukana wekudzidza unyanzvi hwakakwana hwekudzidzisa vapari vemhosva vechidiki vezera repakati nepakati. Mutsvakurudzi akapa rairo yekuti varairidzi vapiwe unyanzvi kupfurikidza nekudzidziswa vari pamabasa avo zvingaite kuti vagone kubetsera vechidiki vemazera epakati nepakati ukama nemagarire akanaka munharaunda. / Psychology of Education / M. Ed. (Psychology of Education)

Abstract in English, Zulu and Sotho / The aim of this study is to consider the application of family group conferencing (FGC) as child justice intervention for children in conflict with the law. An exploratory qualitative approach was followed to provide insight into the perceptions of experts with regards to the suitability of FGC for South Africa and for children, as well as the current application of, and potential context and scope for the application of FGC as a South African justice intervention. Semi-structured interviews were used as the data collection tool. Accordingly, experts from diverse disciplines, to wit social work, psychology, criminology, law, and education (and sub-speciality in FGC and restorative justice), were interviewed telephonically, face to face or via video chat. The sample was collected using purposive sampling through perusal of research articles and academic electronic sites, as well as snowball sampling whereby potential participants were identified. The findings show that FGC is an ideal intervention within the South African criminal justice context, and more particularly for child justice. The inclusion of family was noted as specifically important in dealing with children, and within an Afrocentric, Ubuntu-laden, socio-cultural environment. Furthermore, the suitability of FGC to the South African child justice context was linked to victim support and inclusivity, reconciliation aims, cultural flexibility, and ability to support offenders yet hold them accountable without criminalisation. Findings reiterated that FGC is inclusive of support persons, whilst Victim-Offender Mediation (VOM) is not. Resultantly, and with due consideration for the importance of support persons in child related interventions, the necessity of an amendment to the Child Justice Act 75 of 2008 (CJA) - pertaining specifically to VOM - is advocated. Provisions for the implementation of FGC in a child appropriate manner were recommended, namely, adequate preparation; age, needs, and context consideration; maintenance of safety and respect of all parties; and adequate facilitation. The findings regarding the current application of FGC as a child justice intervention in South Africa evinced that it is rarely implemented due to a lack of funding and resources, hesitancy of criminal justice professionals, and a decrease in diversion referrals due to a lack of knowledge and poor performance of the South African Police Services (SAPS). With the aim of extending and promoting FGC, findings noted the necessity for awareness and educational campaigns for both community and criminal justice persons; a multi-dimensional approach whereby various disciplines, societal sectors, government, and civil society work collaboratively; and lastly the importance of the launch of South African Restorative Justice Accreditation Board (SARJAB), an accreditation board for restorative justice practitioners was noted. Recommendations with regards to the findings were made with calls for advocation, action and further research. / Inhloso yalolu cwaningo ukubheka ukusebenza kwenqubo ye-family group conferencing (FGC) njengendlela yokungenelela ukusizana nezingane ezinqubuzana nomthetho. Kulandelwe inqubo ye-exploratory qualitative approach, ukuhlinzeka ngemibono yochwepheshe ngendlela ababona ngayo ukufaneleka kwe-FGC eNingizimu Afrika kanye nezingane, kanye nokusetshenziswa kwale nqubo manje, nokumumethwe yisimo kanye nokwendlaleka kwe-FGC njengenqubo yokusiza kwezomthetho nezinkantolo eNingizimu Afrika. Kusetshenziswe ama-semi-structured interviews njengethuluzi lokuqoqa ulwazi. Ngakho-ke, ochwepheshe bemikhakha ehlukene, efana neye-social work, isayikholoji, i-criminology, umthetho nemfundo (umkhakhana kwi-FGC kanye nenqubo yokulungisa nokubuyisela kahle kwisimo kulabo abonelwe kwezobulungisa, kwenziwe ama-interview ngezingcingo, ukubhekana ubuso nobuso kanye nokwenza izingxoxo ngamavidiyo. Kuqokelelwe isampuli ngokusebenzisa i-purposive (ukufunda ama-atikili ezocwaningo kanye nama-sayiti esiakhademiki ngendlela ye-elektroniki) kanye nokwenza amasampuli ngendlela ye-snowball, lapho khona okwaphawulwa khona ababambi qhaza kucwaningo. Okutholakele kukhombisa ukuthi inqubo ye-FGC yiyo elungile kwinqubo yezomthetho nezinkantolo zobugebengu eNingizimu Afrika, ikakhulukazi lapho kubhekwane nomthetho nezinkantolo nobulungisa maqondana nezingane. Ukubandakanywa komndeni kuqashelwa njengento ebalulekile ekubhekaneni nezingane, kanti futhi kwinqubo ebonelela indlela yobu-Afrika, indlela egxile kubuntu kanye nokubonelela amasiko endabuko yesintu. Kanti futhi okunye, ukufaneleka kwenqubo ye-FGC kwisimo seNingizimu Afrika sokubhekana nenqubo yomthetho yobulungisa maqondana nezingane, kuxhumene nokusekelana nabonelwe zingane ngendlela eyongamelayo, izinhloso zokubuyisana, ukuguquguquka kwezendabuko kanye nekhono lokusekela abonile, kodwa ngendlela yokuqikelela ukuthi izingane zibhekana nezenzo zazo ngaphandle kokuzibona njengezigebengu. Lezi zinto ezitholakele ngocwaningo, ukuthi inqubo ye-FGC ibandakanya ukusekela abantu, kodwa inqubo yokuqikelela ukuthi kube nokubonisana nabonelwe ngenqubo ye-victim-offender mediation (VOM) ayikuboneleli lokhu. Ngenxa yalokhu, kanti futhi ngokubonelela ukubaluleka kokusekela abantu kwinqubo yokungenelela ukusizana nezingane, umcwaningi uphakamisa ukuthi kuchitshiyelwe umthetho wokubhekana nezinkantolo nezingane, umthetho we-Child Justice Act (CJA) 75 ka 2008 – oqondene nenqubo ye-VOM. Kunconywa izindlela zokusebenza nge-FGC ngendlela ebonelela izingane, ngokwenza amalungiselelo afanele; ukubonelela iminyaka yobudala, izidingo kanye nezimo; ukuqikelela ukuphepha kanye nenhlonipho yazo zonke izinhlangothi ezithintekayo, kanye nosizo ngokuxhumanisa. Okutholakele maqondana nokusetshenziswa kwamanje kwenqubo ye-FGC njengendlela yokungenelela ukusizana nezingane kwinqubo yezomthetho nezinkantolo eNingizimu Afrika kuyinqubo engasetshenziswa ngokwanele ngenxa yokusweleka kwezimali neminye imithombo yosizo, ukungabaza kulabo ababhekene nenqubo yezinkantol o nobulungisa; kanye nokuncipha kwenqubo yokubonelela ezinye izindlela ezakhaya ngaphandle kokusebenzisa izinkantolo maqondana nezingane, ngenxa yokusweleka kolwazi, ukungasebenzi ngezinga elifanele kwenqubo yezamaphoyisa aseNingizimu Afrika, abe-South African Police Services (SAPS). Ngenhloso yokunabisa kanye nokuqhubela phambili i-FGC, umcwaningi, uphawula isidingo sokuqwashisa kanye nemikhankaso yemfundo emiphakathini kanye nakubantu abasebenza ezinkantolo ezibhekana nobulungisa; inqubo enezinhlaka ezehlukahlukile, lapho kusetshenziswa khona imikhakha ehlukene, abantu besizwe, uhulumeni, izinhlangano zemiphakathi, ukuthi yonke le mikhakha isebenzisane; kanti okokugcina, ukusungula inhlangano yaseNingizimu Afrika ye-South African Restorative Justice Accredidation Board (SARJAB) ukuze abasebenza ngenqubo yobulungisa nokubuyisela okulungile kulabo abonelwe basebenzise yona. Izincomo maqondana nokutholakele kucwaningo kwenziwa ngokwenza isimemezelo sokugqugquzelela ukwenziwa kwenqubo, izinyathelo kanye nolunye ucwaningo. / Maikemisetso a patlisiso ena ya boithuto ke ho shebana le tshebediso ya seboka sa sehlopha sa lelapa (family group conferencing (FGC)) jwalo ka mohato ho toka ya ngwana bakeng sa bana ba iphumanang ba le kgahlano le molao. Ho latetswe katamelo ya phuputso ka boleng, ho fana ka lesedi mabapi le maikutlo a ditsebi hodima ho tshwaneleha ha FGC bakeng sa Afrika Borwa le bana ba yona, hammoho le tshebediso ya hajwale, le dikateng le bophara bo ka bang teng ba FGC jwalo ka mohato wa toka wa Afrika Borwa. Ho sebedisitswe diinthavu tse sa hlophiswang ka botlalo ho bokelletsa datha. Ka mokgwa oo, ditsebi ho tswa makaleng a fapaneng, a jwalo ka tshebeletso ya setjhaba, dithuto tsa kelello ya motho le mesebetsi ya yona, dithuto tsa botlokotsebe, molao le thuto (lekala le tlasana la FGC le toka ya puseletso), di ile tsa botswa dipotso ka mohala, mahlong kapa ka puisano ya vidiyo. Sampole e bokelleditswe ka mokgwa wa thero (purposive) (ho balwa ha dingolwa tsa dipatlisiso le diwebosaete tsa elektroniki tsa dithuto) hammoho le mokgwa wa disampole o bitswang snowball, moo teng bao e ka bang bankakarolo ba ileng ba hlwauwa. Diphetho di supa hore FGC ke mohato o loketseng boemo ba Afrika Borwa ba toka ditlolong tsa molao, haholo bakeng sa toka baneng. Ho kenyelletswa ha lelapa ho bonwa ho le bohlokwa ho fetisisa tshebetsanong le bana, le tikolohong ya boAfrika, e kgannwang ke setso le bophelo ba ubuntu. Ho feta moo, ho tshwaneleha ha FGC ditabeng tsa toka ya bana Afrika Borwa ho hokahanngwa le tshebetso ya mahlasipa le kenyelletso, maikemisetso a tshwarelano, ho fetoha ha setso le bokgoni ba ho tshehetsa batlodi ba molao, empa ba ntse ba jariswa maikarabello ntle le ho ba etsa ditlokotsebe. Diphetho di netefatsa hore FGC e kenyeletsa batho ba tshehetsang, ha puisano pakeng tsa lehlasipa le motlodi wa molao (VOM) ese jwalo. Ka lebaka leo, mme le ka ho nahanela bohlokwa ba batho ba fanang ka tshehetso mehatong e amanang le bana, mofuputsi o buelella ho fetolwa ha Molao wa Toka ya Bana (CJA) 75 ya 2008 – e amanang ka kotloloho le VOM. Ho kgothaletswa maemo a ho kenya FGC tshebetsong ka tsela e loketseng bana, ka boitokiso bo lekaneng; kamohelo ya dilemo, ditlhoko le dikateng; poloko ya tshireletseho le hlompho ya baamehi bohle; le tataiso e loketseng. Diphetho tse mabapi le tshebediso ya hajwale ya FGC jwalo ka mohato wa toka baneng Afrika Borwa di supa hore hase hangata e sebediswang ka lebaka la tlhokeho ya tjhelete le disebediswa, qeyaqeyo hara ditsebi tsa toka botlokotsebeng, le phokotseho ya diphetiso ka lebaka la ho hloka tsebo le tshebetso e mpe lehlakoreng ya South African Police Services (SAPS). Ka maikemisetso a ho atolosa le ho phahamisa FGC, mofuputsi o lemosa tlhoko ya tsebo le matsholo a thuto bakeng sa setjhaba le batho ba sebetsang ka toka botlokotsebeng; katamelo ya makala a mangata moo makala a fapaneng, dikarolo tsa setjhaba, mmuso le setjhaba ba sebetsang mmoho; mme qetellong, bohlokwa ba ho theha Boto ya Toka ya Puseletso le Tlhwao ya Afrika Borwa (South African Restorative Justice Accreditation Board (SARJAB)) bakeng sa basebeletsi ba toka ya puseletso. Dikgothaletso tse mabapi le diphetho di etswa ho ntse ho kotjwa tshehetso, ketso le dipatlisiso tse eketsehileng. / Criminology and Security Science / M.A. (Criminology)

Rebelliousness is the act of defying lawful authority or a resistant way of relating to authority. It is seen by many as a normal way of development. The development of rebellious behavior actually starts in childhood and progresses through to adulthood. The study focuses on the manner in which the family and school handle the rebellious child and the negative effects that these have on the child's development. These problems may manifest in truancy, delinquency, negativism, runaway, antisocial behavior, alcohol and substance abuse and gang involvement. The results of the study prove that the environment in which the adolescent lives, contribute greatly to the development and the maintenance of rebellious behavior. Guidelines were written for parents, teachers and psychologists regarding the handling of the rebellious child. / Psychology of Education / M.Ed. (Guidance and Counselling)

Rebelliousness is the act of defying lawful authority or a resistant way of relating to authority. It is seen by many as a normal way of development. The development of rebellious behavior actually starts in childhood and progresses through to adulthood. The study focuses on the manner in which the family and school handle the rebellious child and the negative effects that these have on the child's development. These problems may manifest in truancy, delinquency, negativism, runaway, antisocial behavior, alcohol and substance abuse and gang involvement. The results of the study prove that the environment in which the adolescent lives, contribute greatly to the development and the maintenance of rebellious behavior. Guidelines were written for parents, teachers and psychologists regarding the handling of the rebellious child. / Psychology of Education / M.Ed. (Guidance and Counselling)