The title of this mini dissertation is: “The role of the church in respect of restorative justice in the South African criminal justice system: a theological ethical perspective”. The purpose of this study is to investigate the concept of restorative justice from a theological ethical perspective and to see how it is applied in the South African criminal justice system so that it can be determined what role the church can play in this regard. In the South African criminal justice system, the focus has been on the perpetrator and how she/he has come into conflict with the state. The fact that in most crimes, victims are affected by the crime, has traditionally not been taken seriously. In this regard the concept of restorative justice can play a vital role. In the second chapter the concept of restorative justice is explained and it is shown what its relationship to retribution is. Various definitions of restorative justice is then given and it is then shown how restorative justice and the concept of ubuntu are interlinked. In Chapter 3, the role of restorative justice in the South African criminal justice system, is discussed. It is shown that restorative justice is already being implemented at various stages of the criminal justice system and also how the Child Justice Act, Act 75 of 2008, has made restorative justice an essential aspect of the child justice system. It then sets out in Chapter 4 the Biblical basis for restorative justice in both the Old and New Testaments and argues that Biblical justice is essentially restorative in nature. It is pointed out that the foundations of Biblical justice are Shalom, Covenant and Torah. On this basis it is then indicated that Biblical justice is an attribute of God, an object of hope and a primary obligation. It leads to a commitment to action and is a relational reality. Because of this relational aspect, it is then indicated how justice is a restorative activity. The Lex Talionis is then discussed and it is shown how retribution and restoration can walk hand in hand as two sides of the same coin. Jesus and Paul’s understanding of Justice is then discussed. In Jesus’s attitude towards forgiveness and the Lex Talionis, it is shown how the restoration of relationships are of primary concern to him. Paul’s view of Justice is then discussed and it is shown that for him Christ’s death is an act of justice which is driven by his love and therefore also restorative in nature. In the last chapter, the role of the Church in Restorative Justice, is discussed. It is shown how churches can support the Restorative Justice movement and mobilize the community to assist in making restorative justice an integral part of the criminal justice system. Finally, suggestions are made as to how churches (and their members) can get involved with victims and perpetrators of crime. Copyright 2011, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Van Rooyen, GHG 2011, Die rol van die Kerk ten aansien van herstellende geregtigheid in die Suid-Afrikaanse strafregstelsel : 'n Teologies-etiese perspektief (Afrikaans), MA(Theol) dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-03142012-200732 / > C12/4/811/gm / Dissertation (MA(Theol))--University of Pretoria, 2013. / Dogmatics and Christian Ethics / unrestricted

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)

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)