This study aimed to develop a framework for improved legislation, methods of practice and services used to meet the best interest of child offenders with psychiatric disorders within the South African child justice system. This aim was achieved via a qualitative study, which evaluated child justice and mental health legislation, methods of practice, role-players, and services in South Africa, and compared same to those in Namibia, Botswana, and Nigeria; to establish if the best interest of child offenders with psychiatric disorders are currently met from a South African perspective. Data collection occurred in two phases: a document analysis of legislation, policies, and procedures in the selected comparative jurisdictions; followed by semi-structured interviews with child justice and mental health experts. During phase one the researcher analysed child justice and mental health legislation, human rights protections, and policy related to child justice in Nigeria, Botswana, Namibia, and South Africa. In addition, she interrogated literature relating to child justice and mental health, in comparative jurisdictions. This phase formed the foundation for the semi-structured interview schedule. Purposive and theoretical sampling was used to conduct 24 semi-structured interviews. Data was analysed and interpreted using pure qualitative document and thematic analysis. The overarching findings indicate that the best interest of child offenders with psychiatric disorders, in the South African child justice system, are unprotected. This vulnerable group is not dealt with from an individualised, case-specific, multi-disciplinary perspective; informed by legislation, practice-policy, and a service-orientated approach. Further, certain domestic legislation and methods of practice are inadequate in holistically assessing a child who comes into conflict with the law in the jurisdictions of comparison. Further findings identified that biological, psychological, environmental, cultural, and social factors influence the development of psychiatric disorders in children, which may bring them into conflict with the law. This study further confirmed that Attention Deficit Hyperactivity Disorder, Intellectual Development Disorder, Learning Disorder, Oppositional Defiant Disorder, and Conduct Disorder are prevalent in children who iv come into conflict with the law. Further, substance abuse disorder, depression and attachment disorder were identified as predominant factors affecting children who come into conflict with the law. The influence of these factors, in conjunction with biological, psychological, environmental, cultural, and social factors, were found to predispose children to psychiatric disorders linked to criminal behaviour. Thus, to meet the best interest standard; children in conflict with the law must be dealt with using a multi-factorial approach which considers biological, environmental, social, cultural, and psychological factors. In this way, the behaviour of child offenders with psychiatric disorders will be addressed holistically in a manner that considers all factors influencing behaviour. The empirical data supported the recommendations used to develop a trans-disciplinary framework for child offenders with psychiatric disorders. / Olu phononongo lwesi sifundo lujolise ekuphuhliseni isakhelo somthetho ophuculiweyo, iindlela zokusebenza kunye neenkonzo ukwenzela ukunikezela ezona zilungileyo iimfuno zabantwana abangabaphuli-mthetho benengulo yesifo sengqondo kwinkqubo yobulungisa yabantwana eMzantsi Afrika. Le njongo yaphunyezwa ngokwenziwa kwezifundo ezisemgangathweni ezahlola umthetho wobulungisa kubantwana kunye nomthetho olawula ezempilo ngokwengqondo, iindlela zokusebenza, abathathi-nxaxheba kunye neenkonzo eMzantsi Afrika. Ezi zathi ngoko zathelekiswa nomthetho, umsebenzi abathathi-nxaxheba kunye neenkonzo eNamibia, eBotswana, kunye naseNigeria ukufumanisa ukuba iimfanelo ezizizo zabantwana abangabaphuli-mthetho abaneengxaki zengqondo bayanakekelwa ngoku eMzantsi Afrika. Ukuqokelelwa kweenkcukacha kwenzeka kumanqanaba amabini: uhlalutyo lwemiqulu yomthetho, umgaqo-nkqubo kunye nenkqubo; Ukucazululwa kwamaxwebhu/kwemiqulu omthetho, umgaqo-nkqubo kunye neenkqubo ezikhethiweyo zothelekiso kulawulo lwezobulungisa, lilandelwe ludliwano-ndlebe olungahlelwanga ngokupheleleyo neengcaphephe/neengcali zezobulungisa lwabantwana kunye nemilo yezengqondo. Kwinqanaba lokuqala umphandi ucazulule umthetho wobulungisa kubantwana kunye nempilo yezengqondo, ukhuseleko lwamalungelo oluntu.kunye nemigaqo-nkqubo ehambelana/ enxulumene nobulungisa kubantwana eNigeria, eBotswana, eNamibia naseMzantsi Afrika. Ukongezelela walugocagoca uncwadi olubhekisele kubulungisa babantwana nezempilo yezengqondo kulawulo lwezobulungisa Eli nqanaba libe sisiseko soludwe lwenkqubo yodliwano-ndlebe olungamiselwanga ngokupheleleyo. Isampulu enenjongo neyingcingane yasetyenziswa ukuze kuqhutywe udliwano-ndlebe olungama-24 olungahlelwanga ngokupheleleyo. Ulwazi (idata) lwacalulwa lwacaciswa kusetyenziswa uxwebhu olusemgangathweni kunye nocalulo (analysis) olusemxholweni. Iziphumo ezicacileyo/eziqaqambileyo eziluphahla zibonisa ukuba okukokona kulungele abantwana abangabaphuli-mthetho abaneengxaki zezengqondo, abakhuselekanga kwinkqubo yezobulungisa babantwana eMzantsi Afrika. Eli qela lingakhuselekanga alivelelwa ngokomntu neengxaki zakhe yedwa, ngokwengxaki yakhe ngokuthe ngqo kusetyenziswe indlela ezahlukileyo ezilawulwa ngumthetho, ngumgaqo-nkqubo osebenzayo nokuvelela ngendlela yokuziqhelanisa nemeko. Ukuya phambili, eminye yemithetho yasekhaya neendlela zokusebenza azonelanga ekuhloleni ngokupheleleyo kumntwana ohlangabezana nokuphikisana nomthetho kummandla wothelekiso. Kuphinde kwafunyaniswa ukuba iimeko zozalo, zengqondo, zendawo, zenkcubeko nezentlalo ziyaziphembelela iingxaki zezengqondo ezivelayo ebantwaneni, ezinokwenza baphikisane nomthetho. Olu phononongo luqhubeka lungqina ukuba ukunganiki ngqalelo kwingxaki yokuphaphazela, ingxaki yokukhula kwengqiqo, ingxaki yokufunda, ingxaki yenkcaso yokulungileyo/ ukudelela kunye nengxaki yokuziphatha zixhaphakile kubantwana (abonayo) abaphikisana nomthetho. Ingxaki yokusebenzisa iziyobisi, ingcinezelo kunye nokuxhomekeka ziye zaphawulwa njengeemeko ezixhaphakileyo ezikhathaza abantwana abalwa nomthetho (abonayo). Iimpembelelo zezi meko, zidibene neemeko zozalo, zezengqondo, zendawo, zenkcubeko nezentlalo, zifunyenwe zilungiselela kwangaphambili abantwana kwezi ngxaki zezengqondo zithungelene ekuziphatheni ngokolwaphulo-mthetho. Ngoko ke ukuhlangabezana nomgangatho ofanelekileyo nobalulekileyo, ebhekelela abantwana abaphikisana nomthetho (abonayo) makusetyenzwe ngabo kusetyenziswe indlela ejongene neemeko ezininzi ezibandakanya iimeko zozalo, zendawo, zentlalo, zenkcubeko kunye nezengqondo. Ngale ndlela abantwana abaphula umthetho abanengxaki yezengqondo baya kuncedwa ngokupheleleyo ngendlela ebandakanya zonke iimeko eziphembelela ukuziphatha. Idatha ekholose ngamava avela kumava nokuboniweyo ixhasa izindululo ezenziweyo zokumisa isakhelo esisebenza kulo lonke uqeqesho lomntwana ophikisana nomthetho (owonayo) onengxaki yezengqondo. / Patlisiso ena e reretswe ho hlahisa moralo wa molao o ntlafetseng, mekgwa ya tshebetso le ditshebeletso bakeng sa molemo wa batlodi ba molao bao e leng bana ba nang le mathata a kelello tshebeletsong ya toka ya bana Afrika Borwa. Morero ona o fihletswe ka boithuto ba boleng, bo lekantseng melao ya toka ya bana le ya bophelo bo botle ba kelello, mekgwa ya tshebetso, baamehi le ditshebeletso Afrika Borwa. Tsona di ile tsa bapiswa le melao, tshebetso, baamehi le ditshebeletso dinaheng tsa Namibia, Botswana le Nigeria ho fumana hore na melemo e loketseng ya batlodi ba molao bao e leng bana ba nang le mathata a kelello e ya fumaneha hajwale Afrika Borwa. Pokeletso ya dintlha e etsahetse ka mekgahlelo e mmedi: manollo ya ditokomane tsa molao, melawana le mekgwatshebetso dibakeng tse kgethilweng tsa papiso tsa semolao; ho latetswe ke di-inthavu tse sa hlophiswang le ditsebi tsa toka ya bana le tsa molao wa bophelo bo botle ba kelello. Mokgahlelong wa pele mofuputsi o ile a manolla molao wa toka ya bana le wa bophelo bo botle ba kelello, ditshireletso tsa ditokelo tsa botho le melawana e amanang le toka ya bana dinaheng tsa Nigeria, Botswana, Namibia le South Africa. Ho feta moo, o ile a batlisisa dingolwa tse mabapi le toka ya bana le bophelo bo botle ba kelello dibakeng tse ka bapiswang tsa semolao. Mokgahlelo ona o bile motheo wa lenane la di-inthavu tse sa hlophiswang. Ho sebedisitswe mokgwa wa disampole wa kgetho le wa theho ya thiori ho etsa di-inthavu tse 24 tse sa hlophiswang. Dintlha di manollotswe le ho tolokwa ka manollo e sa tswakwang ya boleng ba ditokomane le ditema. Diphetho tse akaretsang di supa hore melemo e nepahetseng ya batlodi ba molao bao e leng bana ba nang le mathata a kelello ha e ya sireletswa moralong wa toka ya bana wa Afrika Borwa. Sehlopha sena se kotsing ha se sebetswe ka tjhebo ya bo-motho ka mong, ya kgetsi e kgethehileng, ya mafapha a mangata e tshehedistsweng ke molao, molawana wa tshebetso le tjhebo ya tshebetso. Ho feta moo, melao e meng ya lehae le mekgwa ya tshebetso e ne e fokola bakeng sa ho lekola ngwana ka tsela e felletseng, ya iphumanang a le kgahlano le molao dibakeng tsa semolao tse neng di bapiswa. ix Ho boetse ha fumanwa hore dintlha tsa tlhaho, kelello, tikoloho, setso le botjhaba di susumetso tlhaho ya bokudi ba kelello baneng, e leng ho etsang hore ba iphumane ba le kgahlano le molao. Boithuto bona hape bo tiisitse hore bokudi ba tlholeho ya tsepamiso le ketso e fetang tekano, bokudi ba kgolo ya bohlale, bokudi ba ho ithuta, bokudi ba ho ba kgahlano le ba bang le bokudi ba boitshwaro bo bongata bakeng ba iphumanang ba le kgahlano le molao. Bokudi ba tshebediso e mpe ya tahi kapa dithethefatsi, tshithabelo ya maikutlo le bokudi ba kgokahano di fumanwe e le mabaka a mantlha a amang bana ba qwaketsanang le molao. Tshusumetso ya dintlha tsena, hammoho le dintlha tsa tlhaho, kelello, tikoloho, setso le botjhaba, di fumanwe e le hore di pepesa bana ho bokudi ba mafu a kelello a amanngwang le botlokotsebe. Kahoo, e le ho ka fihlella maemo a melemo e nepahetseng, bana ba kgahlano le molao ba lokela ho sebetswa ka mokgwa wa ditsela tse fapaneng tse ngata, o kenyeletsang dintlha tsa tlhaho, tikoloho, setso, botjhaba le kelello. Ka mokgwa ona, batlodi ba molao bao e leng bana ba nang le bokudi ba kelello ba tla shejwa le ho sebetswa ka mokgwa o phethahetseng o kenyelletsang dintlha tsohle tse susumetsang boitshwaro. Dintlha tse bokelleditsweng di tsheheditse ditlhahiso tse sebedisitsweng ho hlahisa moralo wa makala a fapaneng bakeng sa batlodi ba molao bao e leng bana ba nang le bokudi ba kelello. / Criminology and Security Science / D. Phil. (Criminal Justice)

Abstracts in English, Afrikaans and Zulu / In this study, social exclusion in an independent, faith-based girl’s school in South Africa was investigated. Bullying is widely recognised as being unacceptable and is addressed by many schools in the form of anti-bullying policies. However, on ongoing basis, girls are being socially excluded from relationships and because this behaviour is often so subtle, it is neither recognised as a form of bullying nor is it being addressed within schools. Theologians argue that educational institutions ought to evaluate the ethical dimension of knowledge construction and that a focus on moral norms, values and virtues need to be a fundamental part of such communities, so that the well-being of its members is fostered. Unless problems such as social exclusion are understood from a theological-ethical perspective, it is unlikely that there will be a permanent change in girls’ behaviour. Changing societies that accommodate bullying requires changes in perspectives, attitudes and behaviour, and schools can make a significant contribution in providing a community in which every child feels accepted and is afforded dignity. This study offers a theoretical-ethical perspective of social exclusion and draws on insights from the fields of theological ethics, sociology, psychology and anthropology. The reasons why girls are socially excluded, the girls’ and the school’s systemic patterns of behaviour and what educators can do to develop an inclusive community are identified. To determine to what extent the theory was supported, alumnae were asked to complete the questionnaires and be interviewed. Some staff members also completed questionnaires and agreed to be interviewed. The findings of the empirical research indicated that the theoretical research was largely supported. Some interesting observations emerged from the questionnaires and interviews that expanded the understanding of social exclusion. One important finding was that the girls who are being excluded from social relationships feel that they are to blame and that they somehow deserve to be excluded. They experience strong feelings of shame as well as loss of self-esteem. This prevents them from discussing or reporting the problem and therefore the structures that are in place for such reporting are not effective. Another important finding was that there is a disconnection between the girls and the staff regarding the effectiveness of current interventions. Therefore, based on the theoretical research and the findings of the empirical data, this dissertation makes recommendations for establishing a community that promotes the well-being and dignity of all. / In hierdie studie is ondersoek ingestel na sosiale uitsluiting in ’n onafhanklike, geloofsgebaseerde meisieskool in Suid-Afrika. Treitering word wyd as onaanvaarbaar erken en word deur baie skole in die vorm van anti-treiterbeleide aangeroer. Dit is egter so dat baie meisies voortdurend op sosiale vlak uit verhoudings gesluit word en omdat hierdie gedrag so subtiel is, word dit nie as ’n vorm van treitering erken nie en dit word ook nie in skole aangespreek nie. Teoloё voer aan dat opvoedkundige instellings die etiese dimensie van kenniskonstruksie behoort te evalueer en dat ’n fokus op morele norme, waardes en deugde noodwendig ’n fundamentele deel van sodanige gemeenskappe behoort te wees sodat die welsyn van gemeenskapslede bevorder kan word. Tensy probleme soos sosiale uitsluiting vanuit ’n teologies-etiese perspektief hanteer gaan word, is dit onwaarskynlik dat daar enige permanente verandering in die meisies se gedrag sal wees. Om samelewings wat treitering akkommodeer te verander, vereis verandering in perspektiewe, houdings en gedrag en skole kan ’n aansienlike bydrae lewer om ’n gemeenskap te vestig waarin elke kind aanvaarding en waardigheid ervaar. Hierdie studie bied ’n teoreties-etiese perspektief ten opsigte van sosiale uitsluiting en steun op insigte uit velde soos sosiologie, sielkunde en antropologie. Die studie identifiseer redes waarom meisies sosiaal uitgesluit word, die meisies sowel as die skool se sistemiese gedragspatrone, en wat opvoeders kan doen om ’n inklusiewe gemeenskap te ontwikkel. Om te bepaal tot watter mate die teorie ondersteun word, is oudleerders gevra om vraelyste te voltooi en om aan onderhoude deel te neem. Sommige personeellede het ook vraelyste voltooi en tot onderhoude ingestem. Die bevindinge van die empiriese navorsing het getoon dat die teoretiese navorsing grotendeels ondersteun word. ’n Paar interessante waarnemings het uit die vraelyste en onderhoude geblyk. Hierdie waarnemings het die verstaan van sosiale uitsluiting heelwat verbreed. Een belangrike bevinding is dat meisies wat van sosiale verhoudings uitgesluit word, voel dat hulle die blaam daarvoor moet dra en dat hulle om een of ander rede verdien om uitgesluit te word. Hulle ervaar sterk gevoelens van skaamte sowel as verlies aan selfwaarde. Dit weerhou hulle daarvan om die probleem te bespreek of te rapporteer en daarom is sodanige rapporteringstrukture nie doeltreffend nie. ’n Ander belangrike bevinding is dat daar nie ’n uniforme begrip is tussen die meisies en die personeel ten opsigte van die doeltreffendheid van huidige intervensies nie. Daarom, gebaseer op die teoretiese navorsing en die bevindinge van die empiriese data, maak hierdie dissertasie aanbevelings ten opsigte van die skep van ’n gemeenskap wat die welstand en waardigheid van almal bevorder. / Kwesi sifundo kuphandwe ngokubukulwa kwisikolo samantombazana esizimeleyo nesisekelwe elukholweni eMzantsi Afrika. Ububhovubhovu buthathwa jikelele njengento engamkelekanga kwaye kuyaliwa nabo kwizikolo ezininzi ngokusebenzisa imigaqo nkqubo yokulwa ububhovubhovu. Noxa kunjalo, kuyaqhubeka ukubukulwa kwamantombazana kubudlelwane obuthile. Ngenxa yokuba lo mkhwa usenzeka mayana kakhulu, awuqondwa njengobubhovubhovu kwaye akukho nto yenziwayo ezikolweni. Iingcali zakwaLizwi zithi amaziko emfundo kufuneka ayivavanye inkalo yolwazi lwesimilo esinyulu, agxininise kwiinqobo zokuziphatha, nezexabiso lobuntu ekufuneka zibe yinxalenye esisiseko kwabahlala kula maziko, ukwenzela ukuba baphatheke kakuhle bonke abahlala apho. Ukuba iingxaki ezifana nokubukulwa aziqondwa ngokwenkalo yezokholo nobunyulu, mhlawumbi akungekhe kubekho umahluko ekuziphatheni kwamantombazana. Ukuguqula uluntu olwamkela ububhovubhovu kufuna ukutshintshwa kweembono, izimvo nokuziphatha kwaye ke izikolo zingafaka igxalaba kakhulu ekumiseleni imiphakathi apho wonke umntwana eziva amkelekile, aphatheke ngesidima. Esi sifundo siveza inkalo yokucinga esekelwe kwingcingane yobunyulu yokubukulwa, kwaye ithabathela kwizimvo zezifundo zobunyulu bezokholo, ezentlalo, ezobume bomphefumlo nengqondo, nezeengcambu zoluntu nezizwe. Izizathu zokubukulwa kwamantombazana ekuhlaleni, imigaqo nkqubo yezikolo nokunokwenziwa ziititshala ekuphuhliseni imiphakathi edibanisayo yimiba echongiweyo. Ukuze kubonwe ukuba ingaba le ngcingane inenkxaso engakanani na, kwacelwa abafundi bakudala beli ziko ukuba baphendule uluhlu lwemibuzo, bavume nokudlana indlebe nabaphandi. Bakhona nabanye abasebenzi beziko abaluphendulayo uluhlu lwemibuzo, bavuma nokudlana indlebe nabaphandi. Okwafunyaniswayo kuphando olusekelwe kubungqina babonisa ukuba ngokwenene, ingcingane yophando yayinenkxaso kakhulu. Kwavela amanqaku anomdla kwiimpendulo zemibuzo nodliwano ndlebe, kwaye oko kwalwandisa ulwazi malunga nokubukulwa eluntwini lwendawo. Okunye okubalulekileyo phakathi kwezinto ezafunyaniswayo yaba kukuba amantombazana abukulwayo kubudlelwane nabanye babeziva ngathi banetyala, kwaye bafanele ukubukulwa. La mantombazana ayeziva engathi asehlazweni kwaye ayengazixabisanga. Le nto yenza ukuba angayixeli le mpatho, angafuni nokuba kuxoxwe ngayo. Ngoko ke imiqathango ebekelwe ukuxela lo mkhwa ayisebenzi. Kwaphinda kwafunyaniswa ukuba kukho ukungadibani phakathi kwamantombazana nabasebenzi malunga nempumelelo yemiqathango yokuwakhusela. Ngoko ke, ngokukhokelwa luphando lwengcingane nobungqina obufunyaniswe kuphando, le ngxelo yophando inika iingcebiso zokuseka umphakathi okhuthaza ukuphatheka kakuhle nangesidima komntu wonke. / Philosophy, Practical and Systematic Theology / M. Th. (Theological Ethics)

The purpose of this study was to investigate the possibility of implementing community based care for moderately mentally retarded persons in a specific centre in the Port Elizabeth area. The objectives of the study were to identify • the needs of the moderately mentally retarded children. • the physical, psychosocial and vocational rehabilitation means of meeting these needs. • how involved the communities, parents and government were in the care of moderately mentally retarded children. A quantitative, exploratmy and descriptive design was used. A sample of 50 moderately mentally retarded children was utilised. Data were collected by means of questionnaires and semi-structured interviews. The major research findings indicate that community care for MMRPs could only be feasible with sufficient resources, expertise and community involvement. All these aspects appeared to be lacking in the centre where this research was conducted raising questions as to benefits which the mentally retarded children and their parents and the community could derive from these services. However recommendations were made on identified shortcomings, problems and needs. / Health Science / M.A.(Nursing Science)