The purpose of this study was to explore the influence of alcohol abuse on intimate partner violence (IPV) committed in Kibera, Kenya. The study is premised on the high prevalence of IPV and alcohol abuse in Kenya, especially among informal settlement dwellers. Kenya is geographically located in Eastern Africa. Kibera is an informal settlement in the country’s capital city, Nairobi, and is plagued by extreme poverty, unemployment and crime. A qualitative approach was implemented and a case study research design employed. Non-probability sampling, using purposive and snowball techniques, was used to select research participants. A total of 32 female victims of IPV made up the sample used in the study. Although the study did not intend to exclude males from the sample, no male victims of IPV could be located. Semi-structured interviews were held individually with each participant. Ethical considerations were actively applied throughout the duration of the study. The raw data collected were thematically analysed. The findings of the study revealed that most of the participants were under 40 years old, married, and had at least one child. Their educational levels were limited, and their occupations as well as their partners’ occupations generated low incomes. Physical and psychological abuse were cited as the most common types of abuse. However, sexual abuse was still prevalent and in some cases was extended to the children. The physical and psychological impacts were identified as the most prevalent effects of IPV. The effects on the children and family were also explored. The study found a strong link between alcohol use and IPV. However, alcohol use and/or abuse could not be identified as the only causal factor of IPV. Interestingly, the participants’ experiences highlighted the patriarchal and cultural milieu significant to Kibera. It was found that the patriarchal nature maintained in Kibera is one of the factors contributing to IPV and its perpetuation. / Utafiti huu ulilenga kuchunguza athari za pombe kwa dhuluma zinazosababishwa na mpenzi unayeshiriki naye ngono (IPV) katika eneo la Kibera nchini Kenya. Utafiti huu unatokana na kiwango cha juu cha hali ya IPV na unywaji wa pombe kupindukia nchini Kenya, hasa kwa wanaoishi kwenye mitaa ya mabanda. Kenya hupatikana katika eneo la kijiografia la Afrika Mashariki. Kibera ni mtaa wa mabanda ambao unapatikana katika mji mkuu wa Nairobi. Kibera inakabiliwa na umasikini uliokithiri, ukosefu wa ajira na uhalifu. Mbinu ya kutathmini ubora ilitumika, na uchunguzi kifani ulitumika. Sampuli isiyokuwa na welekeo wa uwezekano ilitumika, kwa kutumia mbinu za kimakusudi, na kwa kuongeza mambo utafiti unapoendelea wakati wa kuchagua watu wa kushiriki kwenye utafiti. Jumla ya waathiriwa wa IPV 32 wa kike walitumika kama sampuli katika utafiti huu. Ijapokuwa utafiti haukuwa na lengo la kutowashirikisha wanaume, hakuna muathiriwa wa IPV wa kiume alipatikana. Maswali yaliyokuwa na utaratibu maalum yalitumika kwa kila mshiriki. Maadili yalizingatiwa mno wakati wa mchakato mzima wa utafiti. Data iliyokusanywa ilichanganuliwa kwa kuzingatia mada. Matokeo ya utafiti huu yalionyesha kuwa wengi wa washiriki waliokuwa na umri usiozidi miaka 40, walikuwa wameolewa na angalau mtoto mmoja. Hawakuwa wamesoma mno, na wao pamoja na wapenzi wao walikuwa na ajira zenye ujira duni. Kupigwa na kuteswa kisaikolojia ni dhuluma zilizojitokeza mno. Hata hivyo, unyanyasaji wa kimapenzi bado ulishuhudiwa na hata wakati mwingine ulifanyiwa watoto. Madhara kwa mwili na ya kisaikolojia yalijitokeza kama athari kuu za IPV. Athari kwa watoto na kwa familia pia zilichunguzwa. Utafiti huu ulionyesha kuwa kuna uhusiano mkuu kati ya matumizi ya pombe kupindukia na IPV. Hata hivyo, matumizi ya pombe/au kulewa kupindukia siyo tu mambo yanayosababisha IPV. Cha kushangaza, hali zilizoelezwa na washiriki zilionyesha umuhimu wa mfumo dume kwa utamaduni wa watu wa Kibera. Iligunduliwa kuwa mfumo wa udume unaoendelea katika eneo la kibera, ni mojawapo wa mambo yanayochangia IPV na kuendelezwa kwake Utafiti huu ulilenga kuchunguza athari za pombe kwa dhuluma zinazosababishwa na mpenzi unayeshiriki naye ngono (IPV) katika eneo la Kibera nchini Kenya. Utafiti huu unatokana na kiwango cha juu cha hali ya IPV na unywaji wa pombe kupindukia nchini Kenya, hasa kwa wanaoishi kwenye mitaa ya mabanda. Kenya hupatikana katika eneo la kijiografia la Afrika Mashariki. Kibera ni mtaa wa mabanda ambao unapatikana katika mji mkuu wa Nairobi. Kibera inakabiliwa na umasikini uliokithiri, ukosefu wa ajira na uhalifu. Mbinu ya kutathmini ubora ilitumika, na uchunguzi kifani ulitumika. Sampuli isiyokuwa na welekeo wa uwezekano ilitumika, kwa kutumia mbinu za kimakusudi, na kwa kuongeza mambo utafiti unapoendelea wakati wa kuchagua watu wa kushiriki kwenye utafiti. Jumla ya waathiriwa wa IPV 32 wa kike walitumika kama sampuli katika utafiti huu. Ijapokuwa utafiti haukuwa na lengo la kutowashirikisha wanaume, hakuna muathiriwa wa IPV wa kiume alipatikana. Maswali yaliyokuwa na utaratibu maalum yalitumika kwa kila mshiriki. Maadili yalizingatiwa mno wakati wa mchakato mzima wa utafiti. Data iliyokusanywa ilichanganuliwa kwa kuzingatia mada. Matokeo ya utafiti huu yalionyesha kuwa wengi wa washiriki waliokuwa na umri usiozidi miaka 40, walikuwa wameolewa na angalau mtoto mmoja. Hawakuwa wamesoma mno, na wao pamoja na wapenzi wao walikuwa na ajira zenye ujira duni. Kupigwa na kuteswa kisaikolojia ni dhuluma zilizojitokeza mno. Hata hivyo, unyanyasaji wa kimapenzi bado ulishuhudiwa na hata wakati mwingine ulifanyiwa watoto. Madhara kwa mwili na ya kisaikolojia yalijitokeza kama athari kuu za IPV. Athari kwa watoto na kwa familia pia zilichunguzwa. Utafiti huu ulionyesha kuwa kuna uhusiano mkuu kati ya matumizi ya pombe kupindukia na IPV. Hata hivyo, matumizi ya pombe/au kulewa kupindukia siyo tu mambo yanayosababisha IPV. Cha kushangaza, hali zilizoelezwa na washiriki zilionyesha umuhimu wa mfumo dume kwa utamaduni wa watu wa Kibera. Iligunduliwa kuwa mfumo wa udume unaoendelea katika eneo la kibera, ni mojawapo wa mambo yanayochangia IPV na kuendelezwa kwake Utafiti huu utakuwa na manufaa kwa waathiriwa wa IPV, jamii wanazotoka na watungaji wa sheria za kitaifa bila kusahau jamii ya watafiti wa kisayansi. / Maikemisetso a thutopatlisiso eno e ne e le go tlhotlhomisa tshusumetso ya tiriso e e botlhaswa ya nnotagi mo tirisodikgokeng ya balekane ba baratani (IPV) e e diragalang kwa Kibera, Kenya. Thutopatlisiso e theilwe mo tiragalong e e kwa godimo ya IPV le tiriso e e botlhaswa ya nnotagi kwa Kenya, bogolo segolo magareng ga banni ba mafelo a baipei. Kenya e fitlhelwa kwa Botlhaba jwa Aforika. Kibera ke lefelo la baipei mo motsemogolong wa naga, Nairobi, mme e aparetswe ke lehuma, botlhokatiro le bosenyi jo bo boitshegang. Go dirisitswe molebo o o lebelelang mabaka mme ga dirisiwa thadiso ya thutopatlisiso e e lebelelang kgetse. Go dirisitswe mokgwa wa go tlhopha sampole moo baagi ba se nang tšhono e e tshwanang ya go nna le seabe le dithekeniki tsa go tlhopha sampole go ya ka maitlhomo le go letla banni-le-seabe ba pele go ngokela ba bangwe go tlhopha banni-le-seabe ba patlisiso. Palogotlhe ya batswasetlhabelo ba basadi ba IPV ba le 32 e nnile sampole e e dirisitsweng mo thutopatlisisong. Le fa thutopatlisiso e ne e sa ikaelela go se akaretse banna mo sampoleng, go ne go se na batswasetlhabelo bape ba IPV ba banna ba ba tlhageletseng. Go nnile le dipotsolotso tse di batlileng go rulagana tse di tshwerweng le monni-le-seabe mongwe le mongwe ka sebele. Go dirisitswe ntlha ya maitsholo a a siameng ka botlhaga mo tsamaong ya thutopatlisiso yotlhe. Data e e kokoantsweng e ne ya lokololwa go ya ka meono. Diphitlhelelo tsa thutopatlisiso di senotse gore bontsi jwa banni-le-seabe ba ne ba le dingwaga tse di kwa tlase ga 40, ba nyetswe mme ba na le bonnye ngwana a le mongwe. Seelo sa bona sa thuto se ne se lekanyeditswe mme ditiro tsa bona gammogo le tsa balekane ba bona di ne di tsenya letseno le le kwa tlase. Tshotlakako ya mo mmeleng le ya maikutlo di tlhagisitswe jaaka mefuta e e tlwaelegileng thata ya tshotlakako. Le gale, tshotlakako ya thobalano e ne e ntse e le teng mme mo mabakeng mangwe e ne e fetela le mo baneng. Ditlamorago tsa mo mmeleng le mo tlhaloganyong di supilwe jaaka ditlamorago tse di bonalang thata tsa IPV. Go lebeletswe le ditlamorago mo baneng le mo lelapeng. Thutopatlisiso e fitlhetse go na le kgolagano e e maatla magareng ga tiriso ya nnotagi le IPV. Le gale, tiriso le/gongwe tiriso e e botlhaswa ya nnotagi ga e a supiwa e le yona fela ntlha e e bakang xi IPV. Se se kgatlhisang ke gore maitemogelo a banni-le-seabe a senotse ka moo tsamaiso e e letlang banna go laola basadi le setso di laolang basadi ka gona mo loagong e leng se se maleba tota kwa Kiberia. Go fitlhetswe gore tsamaiso ya setšhaba e e letlang banna go laola basadi e e tswelediwang kwa Kiberia ke nngwe ya dintlha tse di tshwaelang le go etegetsa IPV. Thutopatlisiso e lebeletse go ungwela batswasetlhabelo ba IPV, baagi ba selegae le lekgotlataolo la bosetšhaba, gammogo le dipatlisiso tsa saense. / Criminology and Security Science / M.A. (Criminology)

Abstracts in Afrikaans, English and Southern Sotho / Geweld en skoolgeweld veroorsaak ernstige maatskaplike ontwrigting in Suid-Afrika. Die metodes waarmee skoolgeweld tans hanteer word, is oneffektief en meestal op mag en dissipline gegrond. Die doel van hierdie navorsing is om alternatiewe benaderings vir die hantering van skoolgeweld te ondersoek en om ʼn implementeringsraamwerk vir ʼn heelskoolbenadering teen skoolgeweld te ontwikkel. Ten einde hierdie doel te bereik, fokus die navorsing, wat binne ʼn aangepaste ekologiese model (AEM) onderneem is, op ʼn konseptuele analise van die aard en inhoud van die konsepte “geweld” en “skoolgeweld”, omdat beide dikwels met konsepte soos “mag” en “dissipline” verwar word. Beide begrippe is multidimensioneel en kom binne al die sfere van die AEM voor. Dit sluit geweld weens verskeie oorsake, soos psigo-biologiese faktore, strukturele geweld en reaksiegeweld in. Skoolgeweld kom eweneens weens verskeie oorsake en in verskillende vorms binne die sfere van die AEM voor. Voorbeelde sluit lyfstraf, boeliegedrag, bendes en strukturele skoolgeweld soos rassisme, die kwaliteit van onderwys en oorvol klasse, in. Die navorsing toon aan dat die wyse waarop skoolgeweld tans in Suid-Afrika hanteer word, onsuksesvol is. Dit word hoofsaaklik by wyse van mag, dissipline en ʼn strafbenadering hanteer, wat meebring dat die verhoudings wat weens die geweld beskadig word of skipbreuk ly, versoening tussen dader en slagoffer verhoed en dat die slagoffer se behoeftes nie in ag geneem word nie. Die wyse waarop skoolgeweld hanteer word, bied ook nie ʼn wyse waarop strukturele skoolgeweld bestuur kan word nie. Een van die alternatiewe wyses waarop skoolgeweld hanteer kan word, is herstellende onderwys. Dit is ʼn betreklik nuwe benadering tot onderwys, wat op herstellende geregtigheid gegrond is, maar ook proaktiewe aktiwiteite insluit. Omdat herstellende onderwys op beginsels soos verhoudings, dialoogvoering, waardegedrewenheid, herstel en versoening gegrond is, kan dit gebruik word om skoolgeweld te beheer. Herstellende onderwys maak van verskillende proaktiewe en reaktiewe metodes gebruik, soos slagoffer-oortrederbemiddeling en groepsgesprekke. Dit fokus op ʼn skoolgemeenskap wat waardegedrewe is, eerder as op oortredings. Herstellende onderwys word egter deur ʼn aantal knelpunte gekniehalter. Die navorsing toon aan dat hierdie knelpunte deur die Freire se benadering tot onderwys ondervang kan word. Freire se benadering tot onderrig word aan die hand van ʼn aantal kernelemente, wat in vyf groepe verdeel is (naamlik sy siening oor mag en bemagtiging, etiesgodsdienstige elemente, bewustheid en aksie, dialoogvoering, onderwyspraktyk en onderwys en die samelewing) hanteer. Die navorsing toon aan dat hierdie elemente gebruik kan word om die leemtes in herstellende onderwys te vul en dat die twee benaderings en ʼn aantal ander benaderings wat daarby aansluit, soos onderwys vir maatskaplike geregtigheid, kritiese pedagogiek en die leerstellings van Mohlomi, tot ʼn geïntegreerde onderwysbenadering – geïntegreerde helende onderwys – saamgevoeg kan word. In die voorlaaste gedeelte van die navorsing word die beginsels van geïntegreerde helende onderwys gebruik om ʼn praktykgerigte implementeringsraamwerk te ontwikkel. Die raamwerk word in twee dele hanteer: eerstens die implementeringsterreine, naamlik die geleerde en geleefde leerplanne, en tweedens die implementeringsproses wat deur middel van deelnemende aksienavorsing uitvoer kan word. Die navorsing sluit af met ʼn opsomming van die navorsing, ʼn uitwysing van die beperkings van die studie en aanbevelings vir verdere ondersoek. / Violence and school violence play havoc with South African society. Current methods to curb school violence depend on power, discipline and a penal approach, and prove to be ineffective. The purpose of this research was to investigate alternative approaches to manage school violence and develop an implementation framework for a whole-school approach to it. This research was conducted according to an integrated ecological model. The concepts “violence” and “school violence” were analysed as they are often confused with the concepts “power” and “discipline”. The former pair of concepts are multidimensional and present in all spheres of the integrated ecological model. They include individual violence, group violence and structural violence. School violence manifests in different forms, including bullies and gangs. This research differentiates between controllable school violence – which is within the school community’s sphere of influence – and manageable school violence – which originates outside the school community. The research indicates that the ways in which school violence is currently addressed do not consider damaged relationships because of violence, reconciliation between the perpetrator and the victim, and the needs of the victim. In addition, they do not contribute to the management of structural school violence. Restorative education is a recent approach based on restorative justice and includes proactive activities. Because it is value-driven and grounded on relationships, dialogue, restoration and reconciliation, it can be of great use in the fight against school violence. Restorative education includes both proactive and reactive methods such as victim-offender mediation and group discussions. It focuses on a value-driven school community rather than infringements. However, restorative education has certain deficiencies. This research indicates that they can be made good thanks to Freire’s approach to education. Freire’s approach to education comprise a number of key elements, which can be divided into five groups, viz his views on power and empowerment; ethical-religious elements; consciousness and action; dialogue; educational practice; and education and the community. The research indicates that these elements can compensate for the deficiencies in restorative education. Freire’s approach and a number of connected approaches such as education for social justice, critical pedagogy and the doctrines of Mohlomi, can be combined in an integrated approach to education, referred to as integrated healing education. In the penultimate part of the research, the principles of integrated healing education are utilised to develop a practice-orientated implementation framework. The framework is discussed in two sections: the fields of implementation, viz the learned and lived curricula, and the implementation process through action research. The research concludes with a summary, limitations of the study, and recommendations. / Tirisodikgoka le tirisodikgoka ya kwa sekolong di baka tlhakatlhakano mo baaging ba Aforikaborwa. Mekgwa ya ga jaana ya go fedisa dikhuduego e ikaegile ka dithata, maitsholo a a siameng le molebo wa kotlhao, mme go bonala e sa nonofa. Maikemisetso a patlisiso eno e ne e le go batlisisa melebo e e farologaneng ya go samagana le tirisodikgoka ya kwa sekolong le go tlhama letlhomeso la tsenyotirisong la molebo wa sekolo sotlhe go samagana nayo. Patlisiso e dirilwe go ya ka sekao se se golaganeng sa ikholoji. Go lokolotswe megopolo ya "tirisodikgoka" le "tirisodikgoka ya kwa sekolong" ka ntlha ya fa gantsi e tlhakatlhakanngwa le megopolo ya "dithata" le "maitsholo a a siameng". Sebedi sa ntlha sa megopolo se dintlhadintsi mme di gona mo magatong otlhe a sekao se se golaganeng sa ikholoji. Se akaretsa tirisodikgoka ya batho bongwe ka bongwe, tirisodikgoka ya setlhopha le tirisodikgoka e e rulaganeng. Tirisodikgoka ya kwa dikolong e tlhagelela ka dipopego tse di farologaneng, go akaretsa badipisi le digongwana. Patlisiso eno e farologanya magareng ga tirisodikgoka e e laolegang ya kwa dikolong – e e mo legatong la tlhotlheletso la mo sekolong – le tirisodikgoka e e tsamaisegang kwa dikolong – e e tswang kwa ntle ga sekolo. Patlisiso e bontsha gore ditsela tse go samaganwang le tirisodikgoka ya kwa dikolong ka yona ga jaana ga di lebelele dikamano tse di senyegang ka ntlha ya tirisodikgoka, poelano magareng ga modiri le motshwasetlhabelo, le ditlhokego tsa motswasetlhabelo. Go tlaleletsa foo, ga di tshwaele mo tsamaisong ya tirisodikgoka ya kwa dikolong e e rulagantsweng. Molebo wa pusetso ke molebo wa fa gautshwane o o theilweng mo bosiamising jwa pusetso mme o akaretsa ditiragatso tsa pele ga tiragalo. Gonne o tsamaisiwa ke dintlhatheo mme o theilwe mo dikamanong, dipuisano, pusetso le poelano, o ka nna mosola thata mo ntweng kgatlhanong le tirisodikgoka ya kwa dikolong. Thuto ya pusetso e akaretsa mekgwa ya pele ga tiragalo le ya go tsibogela tiragalo e tshwana le tsereganyo ya motswasetlhabelo-molatofadiwa le dipuisano tsa ditlhopha. E tota baamegi ba sekolo ba ba laolwang ke dintlhatheo go na le tlolomolao. Le gale, thuto ya pusetso e na le makoanyana a a rileng. Thutopatlisiso eno e bontsha gore a ka baakanngwa ka molebo wa ga Freire wa thuto. Molebo wa ga Friere wa thuto o na le dikarolo di le mmalwa tsa botlhokwa, tse di ka aroganngwang ka ditlhopha tse tlhano, e leng, megopolo ya gagwe malebana le dithata le maatlafatso; dintlha tsa maitsholo-tumelo; temogo le tiragatso; puisano; tiragatso ya thuto; le thuto le baagi. Patlisiso e bontsha gore dintlha tseno di ka emela makoa a a mo thutong ya pusetso. Molebo wa ga Freire le melebo e mengwe e le mmalwa e e golaganeng e tshwana le thuto ya tshiamiso ya loago, thuto e e rutang barutwana go sekaseka dithata le kgatelelo le ditumelo tsa ga Mohlomi, di ka kopanngwa mo molebong o o golaganeng wa thuto, o o bidiwang thuto e e golaganeng e e alafang. Mo karolong ya pele ga ya bofelo ya patlisiso, go dirisiwa dintlhatheo tsa thuto e e golaganeng e e alafang go tlhama letlhomeso la tsenyotirisong le le theilweng mo tiragatsong. Letlhomeso le tlhalosiwa mo dikarolong tse pedi: lephata la tsenyotirisong, e leng kharikhulamo e e ithutilweng le e e tshetsweng, le tirego ya tsenyotirisong ka patlisiso ya tiragatso. Patlisiso e konosetsa ka tshobokanyo, ditekanyetso tsa thutopatlisiso, le dikatlenegiso. / Educational Foundations / Ph. D. (Philosophy of Education)