Life is the common denominator for all beings. Unless individuals are taught to be careful about how they deal with it, great harm could be caused to the whole ontological order. Life therefore is a public property for which precepts had to be established to guard against any misuse. This guarantees that life and its processes are used to everyone's advantage. The Community has put itself in position as the monitor of the processes of life. To it belongs the right to distribute, regulate and even withdraw life as different situations would warrant. The community is both the promulgator and the judge over vital matters. The individuals are taught to be conscientious in dealing with life. In making choices the individuals have to be conscious of the historical experiences of the community and be disposed to being influenced by it. Hence the Community becomes the Conscience and Guide. / Religious Studies and Arabic / M.Th. (Religious Studies)

The study assessed the Emotional Intelligence/Ubuntu understanding in sixteen learners aged 11-14 from both the Low SES and High SES levels, which includes the peri- urban/disadvantaged/informal settlements and the urban/privileged areas. The research motivated towards the conception that an inclusive Eurocentric and African approach towards education could benefit South African adolescent learners emotionally, socially and academically. Notwithstanding, providing an Emotional Intelligence framework that includes tenets of the African Philosophical paradigm of Ubuntu could enable adolescent learners to feel more empowered when confronting their socio- economic challenges. Hence, the purpose of this study was to ascertain whether the lack of formal EI/Ubuntu skills training in schools leaves learners without the competences to surmount the many challenges adolescents face during the turbulent phase of early adolescence. The aim of this study was to assess the levels of EI in a sample of adolescents from both SES levels. Qualitative methods were used in order to ascertain the impact of Western and Ubuntu epistemologies/worldviews on the adolescent learners’ Emotional Intelligence. This study also sought to determine the impact of education and role models on this sample of adolescent learners' EI/Ubuntu levels. This research also investigated how the merged EI/Ubuntu concepts can be incorporated into a life skills programme aimed at enhancing EI/Ubuntu in South African adolescent learners. In this study both quantitative and qualitative data were collected using the convergent parallel mixed method study and the paradigms that informed the study includes pragmatism, interpretivism, positivism and post-positivism. The objectives of this study includes identifying the emotional needs and EI status of adolescent learners and to investigate to what extent these are being met in the current educational system in South Africa. The research noted the contextual factors that influence EI in adolescent learners. The research explored how adolescents align their behaviour with the values and virtues of EI and Ubuntu. The following tools were used to accomplish the aforementioned objectives; a short introduction to Ubuntu, the Trait Emotional Intelligence Questionnaire - Adolescent Short Form (TEIQue-ASF) questionnaire was utilised to obtain a measure of the individual learner’s EI. A biographical questionnaire was given to all learners in order to establish what contextual factors impact on EI/Ubuntu consciousness. An Ubuntu style 10-item questionnaire to obtain insight into individual learners’ conceptualisation of EI. A short paragraph of approximately 300 words allowed for the narrative of each learner to be explored and a 22-item semi-structured parent/teacher interview from both SES groups. Role-playing scenarios were enacted to assess the depth of EI through the identification and understanding that took place between the players and draw a person diagrams (DAP) were utilised and assessed for EI aspects such as self-esteem, levels of confidence and awareness of self. The most pertinent aspects that were revealed by this study was that Low SES learners, especially those that lived in corrugated housing felt a sense of helplessness, fear and social alienation when challenged by their extreme living conditions. The study also revealed that the High SES group struggled at forming meaningful relationships and felt panicked and stressed regarding their academic responsibilities and outcomes. Hence as both groups struggled socially, they relied on technology and Western materialism to fill the void. / Psychology / M.A. (Psychology)

Agriculture is one of the most important economic activities, with significant contribution to food security, job creation and gross domestic product (GDP) in many countries. Due to the historical inequalities in the distribution of farming land, agriculture in South Africa has been divided into commercial agriculture and subsistence agriculture. The end result are inequalities in the distribution of land, skills and wealth, with the majority of South Africans living in poverty, being illiterate and with no skills. The newly elected democratic Government has since 1994 attempted to address these inequalities. Among the programmes introduced to skill farmers was the launch of the Agricultural Education and Training (AET) Strategy. The aim of AET was to improve Agricultural production through quality agricultural education and training, and thereby addressing the needs of the country’s economy. Adult in-service training was introduced at agricultural institutions. It is now mandatory for the management of agricultural institutions providing in-service training to skill their workers. Yet there is still no clear understanding of how the farmers, managers and supervisors benefit or do not benefit from their employees’ in-service training. This lack of information has been of concern to the farm managers, training providers, sponsors and other stakeholders. Apart from frequent discussions, little has so far been written on the subject. In particular, there is little known about the role of management of the adult in-service training at the agricultural institutions. The aim of this research was to explore the role of the management of in-service training of adult learners at an agricultural institution with the objective of providing the needed information. The qualitative research approach, using grounded theory, was employed because of its suitability to the study. Information was collected from the participants using both in-depth open-ended questions and focus groups interviews. The data analysis was achieved by using the ATLAS ti. The aim was to provide an in-depth understanding of people’s experiences in the agricultural industry, especially at the two sampled agricultural institutions, both situated in Gauteng. vi The lack of evaluation of the Adult in-service training project was found to be the main reason why there is still no clear understanding of how the farmers, managers and supervisors benefit or do not benefit from their employees’ in-service training. The problem of lack of evaluation was related to the level of literacy of the adult in-service learners, who preferred practical training to theoretical training. At the same time, the farm managers, training providers, sponsors and other stakeholders are anxious to know the training progress results. The knowledge of training progress is also needed for the implementation of improvements or financial sponsorship. This research therefore recommends, among others, that evaluations be carried out among the adult in-service learners in such a manner that both the adult learners and the other stakeholders are satisfied. It is, therefore, essential that the role of management of the Adult in-service training agricultural institutions be well defined, so as to fulfil the purpose of these in-service institutions of skilling the trainees to be productive agricultural farmers for the benefit of agricultural production in South Africa. / Temothuo ke nngwe ya ditirwana tsa botlhokwa tota tsa ikonomi, tse di nang le seabe se segolo mo netefatsong ya lotseno lwa dijo, go tlhola ditiro mmogo le go Palogotlhe ya Dikumo tsa Naga (GDP), mo dinageng di le dintsi. Ka ntlha ya hisitori ya go sa lekalekane mo kabong ya lefatshe la temo, temothuo mono Aforikaborwa e ne ya aroganngwa ka mapahata a le mabedi, e bong temothuo e e totileng kgwebo le e e totileng go iphedisa fela. Kwa bofelong re feleditse ka go sa lekalekaneng ga kabo ya lefatshe, bokgoni le khumo, fao bontsi jwa Maaforikaborwa ba tshelelang mo khumanegong, ba sa rutega e bile ba se na bokgoni. Puso ya demokerasi e e tlhophilweng sešwa, e sa le e leka go mekamekana le go sa lekalekaneng go, go simolola ka 1994. Gareng ga mananeo a a itsisitsweng go neela balemi bokgoni, ke kgakolo ya Leano la Thuto le Thupelelo malebana le Temothuo (AET). Maikaelelo ka AET e ne e le go tokafatsa kumo ya Temothuo ka mosele wa thuto le thupelelo ya boleng, ka jalo go mekamekanwe le ditlhokwa tsa ikonomi ya naga. Go itsisitswe thupelelotirong ya bagolo kwa ditheong tsa temothuo. Gajaana, bolaodi jwa ditheo tsa temothuo bo gapelediwa go neela thupelelotirong gore badiri ba ditheo tse, ba nne le bokgoni. Le gale, ga go ise go tlhaloganyege sentle gore balemerui, balaodi le batlhokomedi ba ungwa go le kae, kgotsa ga ba ungwe jang, malebana le thupelelotirong ya bathapiwa ba bona. Tlhokego e ya tshedimosetso, e tshwentse balaodi ba dipolase, bakatisi, baetleetsi mmogo le banaleseabe. Ga go a kwala go le gontsi malebana le setlhogo se, go fitlha gajaana. Go feta fa, ga go itsiwe seabe sa bolaodi malebana le thupelelotirong ya bagolo mo ditheong tsa temothuo. Maikaelelo a tlhotlhomisi e e ne e le go leba seabe sa bolaodi mo thupelelotirong ya baithuti ba bagolo kwa ditheong tsa temothuo, ka maikaelelo a go neela thsedimosetso e e tlhokegang. Molebo wa patlisiso wa diteng o dirisitswe ka ntlha ya bomaleba jwa ona mo tlhotlhomising e. Go kokoantswe tshedimosetso go tswa go batsaakarolo, go dirisiwa dipotso tse di tseneletseng mmogo le tse di sa tsenelelang jalo, le dipotsolotso tsa ditlhopha tse di totilweng. Kanaanelo ya datha e fitlheletswe ka go dirisa ATLAS ti. viii Maikaelelo e ne e le go neela tlhaloganyo e e tseneletseng ya maitemogelo a batho mo industering ya temothuo, bogolosegolo ditheo tse di supilweng tsa temothuo, bobedi jwa tsona bo le mo Gauteng. Lebakalegolo la gore go bo go se na tlhaloganyo e e edileng ya gore balemerui, balaodi le batlhokomedi ba ungwa jang kgotsa ga ba ungwe jang malebana le thupelelotirong ya badiredi, ga le ise le tlhake. Matsapa a go tlhoka tekanyetso a tsalana le maemo a borutegi a baithuti ba bagolo ba thupelelotirong, ba ba neng ba eletsa thupelelotirong ya tiragatso e seng ya tiro. Ka nako yona e balaodi ba dipolasa, batlamedi ba thupelelo, baetleetsi mmogo le banaleseabe, ba fela pelo go itse dipholo tsa thupelelo. Kitso ya tsamao ya thupelelo e bile e tlhokega malebana le tiragatso ya tlhabololo mmogo le ketletso ya tsa matlhole. Tlhotlhomisi e, ka jalo, gareng gat se dingwe e tshikhinya gore, gareng gat se dingwe, tlhotlhwafatso e dirwe mo baithuting ba bagolo ba thupelelotirong ka tsela e e tlaa kgotsofatsang baithuti ba bagolo mmogo le ba na le seabe. Ka jalo go botlhokwa gore seabe sa ditheo tsa bolaodi jwa katiso ya bodiredi jwa temothuo jwa Bagolo, se lebiwe sentle, gore se kgotsofatse maikaelelo a ditheo tse tsa katisotirong ya ditheo tse, e maikaelelo a yona e leng go nonotsha bakatisiwa go nna balemirui ba ba tlhololo go ungwa temothuo mo Aforikaborwa. / Ezolimo zingomunye wemisebenzi yezomnotho ebaluleke kakhulu, kanti zibambe iqhaza elisemqoka ekutholakaleni kokudla, ukudala amathuba omsebenzi nakusambamkiqizo wezwe (GDP) emazweni amaningi. Ngenxa yomlando wokungalingani ekwabeni umhlaba wezolimo, ezolimo lezi eNingizimu Afrika sezehlukaniswe zaba ngezolimo zokuhwebelana, nezolimo zokungadliwa ekhaya. Umphumela walokhu kube ukungalingani ekwabiweni komhlaba, amakhono, nomnotho, nokuba iningi lezakhamizi zaseNingozimu Afrika liphile ngobumpofu, ukungakwazi ukufunda nokubhala nokungabi namakhono. Uhulumeni omusha wentando yeningi, kusukela ku-1994 ubuzama ukubhekana nalokhu kungalingani. Kwezinye zezinhlelo ezisunguliwe ukuhlomisa abalimi ngamakhono kube ukwethula iNdlela Yokufundisa Nokuqeqesha kwezolimo (Agricultural Education and Training [AET] Strategy). Injongo ye-AET ukwenza ngcono imikhiqizo yeZolimo ngokufundisa nokuqeqesha kwezolimo okusezingeni eliphakeme, ngalokho kubhekanwe nezidingo zezomnotho ezweni. Kwaqalwa ukuba kube nokuqeqeshwa kwabadala okwenzelwa ezikhungweni zezolimo. Sebephoqelekile manje abaphathi bezikhungo zezolimo eziqeqeshela emsebenzini ukuba bahlomise abasebenzi babo ngamakhono adingekayo. Noma kunjalo akukho ukuqonda kahle ukuthi abalimi, izimenenja nababhekile bazuza noma abazuzi kanjani ngokuqeqeshelwa emsebenzini kwabasebenzi babo. Ukungatholakali kolwazi lwalokhu kuyazikhathaza izimenenja zamapulazi, abaqeqeshi, abaxhasi nabanye ababambe iqhaza. Ngaphandle kwezingxoxo ezihlale ziba khona, kuze kube manje kuncane osekubhaliwe ngalesi sihloko. Ikakhulu kuncane okwaziwayo ngeqhaza labaphathi (izimenenja) bokuqeqeshelwa emsebenzini kwabafundi abadala ezikhungweni zezolimo. Inhloso yalolu cwaningo-ke bekungucubungula ngeqhaza labaphathi bezikhungo zokuqeqeshela abafundi abadala emsebenzini ezikhungweni zezolimo, inhloso kungukuba kuhlinzekwe ngolwazi oludingekayo. Lapha bekusetshenziswa indlela yocwaningo egxile emsocweni (qualitative) kusetshenziswa ithiyori ezinzile (grounded) ngoba lokhu kuyezwana nalolu cwaningo. Ulwazi oludingekayo beluqoqwa kwababambe iqhaza kusetshenziswa imibuzo ejulayo x kodwa evulekile, nokuba kubuzanwe namaqembu ebekugxilwe kuwo. Imininingwane etholakele ibihlaziywa ngokusebenzisa i-ATLADS TI. Injongo bekungukuba kutholakale ukuqonda okujulile ngalokho abedlula kukho abantu embonini yezolimo, ikakhulu ezikhungweni zezolimo ezimbili eziqokiwe, zombili eziseGauteng. Ukungenzeki kokuba kuhlolwe izinga lephrojekthi yokuqeshelwa emsebenzini kwabadala kwatholakala kuyikhona okuyisizathu esiphambili sokuba kuze kube manje kungacacile ukuqonda ukuthi ngabe abalimi nezimenenja bayazuza yini noma abazuzi lutho ngalokhu kuqeqeshelwa emsebenzi kwabasebenzi. Inkinga yokungabi bikho kwalokhu kuhlolwa kwezinga kuhambisana nezinga lokwazi ukufunda okubhaliwe nokubhala kwabafundi abadala abaqeqeshelwa emsebenzini, ababethanda kakhulu ukuqeqeshwa kokwenziwayo kunalokho okuyithiyori. Kanti ngaso leso sikhathi izimenenja zepulazi, abaqeqeshi, abaxhasi nabanye ababambe iqhaza kulo msebenzi banexhala ngokwazi imiphumela yokuqhubekela phambili kwalokhu kuqeqesha. Ukwazi ngokuqhubeka kokuqeqesha kuyadingeka futhi ukuze zenziwe ngcono ezinye izinto, noma kuhleleke nokutholakala kwabaxhasa ngezimali. Ngakho-ke lolu cwaningo, ngaphezu kwezinye izincomo, luncoma ukuthi kuhlolwe izinga kubafundi abadala abaqeqeshwayo ngendlela yokuba bagculiseke abafundi abadala nabanye ababambe iqhaza kule phrojekthi. Kubalulekile-ke ukuba uchazwe kucace kahle umsebenzi wabaphathi bezikhungo zezolimo zokuqeqeshela abadala emsebenzini, ukuze kufezeke izinhloso zalezi zikhungo zokuqeqeshela emsebenzini mayelana nokuhlomisa abaqeqeshwayo ngamakhono ukuze bagcine sebengabalimi abakhiqiza okomkhakha wezolimo okuzosiza iNingizimu Afrika yonkana. / Science and Technology Education / D. Phil. (Education)

Paketfiltrering är en av nyckelfunktionerna i de flesta av dagens brandväggar, vilket gör paketfiltrering till en viktig del av det dagliga arbetet för många systemadministratörer. Sedan uppkomsten av paketfiltrering har nätverkskomplexiteten ökat drastiskt, Många av dagens tjänster har behov av olika protokoll för att kommunicera. I kombination med detta måste brandväggen bearbeta en större mängd data än tidigare för att tillgodose dagens nätverkstopologier.Denna studie syftar till att undersöka om det finns någon skillnad i prestanda mellan två moderna iterationer av de populära UNIX-brandväggarna IPtables och FreeBSD PF. Detta sker genom att de två brandväggarna utsätts för olika antal regler, samtidigt som de genomströmmas av olika stora paketflöden.De båda brandväggarna kommer att jämföras baserat på tre attribut, CPU, genomströmning och latens. tre olika bandbredder testas. 100, 500 och 1000Mbit/s. Testet omfattar längre tester som upprepas flera gånger för att öka studiens giltighet. Testerna som utförs görs på ursprungliga operativsystemet för varje brandvägg. Linux Ubuntu 16 för IPtables och FreeBSD 11 för FreeBSD PF.Studien kom fram till att brandväggarnas prestanda är likvärdiga i genomströmning och latens vid lägre regelmängder. Vid högre regelmängder skiljer sig prestandan och PF är bättre anpassad för stora regeluppsättningar. IPtables anses vara den bättre brandväggen för låga regeluppsättningar på grund av dess låga CPU-användning. / Packetfiltering is one of the key features in most of today’s firewalls. With many packetfilters being used daily in a system administrator’s work. Over the years since founding of the packetfilter technology the complexity of the network has increased drastically, where many of today’s services relies on different protocols to communicate, combined with a much larger amount of data that the firewall must process to satisfy todays network topologies.This study aims to explore if there is any difference in performance between two modern iterations of popular UNIX firewalls, IPtables and FreeBSD PF. By submitting them to different number of rulesets while at the same testing them under a series of different packet flows through the firewall.Both firewalls will be compared based on three attributes, CPU, throughput and latency, and three different bandwidths will be tested. 100, 500 and 1000Mbits/s. The test include longer tests that is repeated multiple times to increase the validity of the study. The tests were performed on the native operating system of each firewall. Linux Ubuntu 16 for IPtables and FreeBSD 11 for FreeBSD PF.The study concluded that the performance of the firewalls is equal in throughput and latency at lower volumes. At higher amounts of rulesets, performance is different between the firewalls and PF is considered better for large rules, while IPtables are considered to be a better firewall for low rulesets due to its low CPU usage.

The legal historical development of fairness in the South African common law of contract is investigated in the context of the political, social and economic developments of the last four centuries. It emerges that the common law of contract is still dominated by the ideologies of individualism and economic liberalism which were imported from English law during the nineteenth century. Together with the theories of legal positivism and formalism which are closely related to parliamentary sovereignty and the classical rule of law, these ideals were transposed into the common law of contract through the classical model of contract law which emphasises freedom and sanctity of contract and promotes legal certainty. This approach resulted in the negation of the court’s equitable discretion and the limitation of good faith which sustain the social and economic inequalities that were created under colonialism and exacerbated under apartheid rule. In stark contrast, the modern human rights culture grounded in human dignity and aimed at the promotion of substantive equality led to the introduction of modern contract theory in other parts of the world. The introduction of the Constitution as grounded in human dignity and aimed at the achievement of substantive equality has resulted in a sophisticated jurisprudence on human dignity that reflects a harmonisation between its Western conception as based on Kantian dignity and ubuntu which provides an African understanding thereof. In this respect, ubuntu plays an important role in infusing the common law of contract with African values and in promoting substantive equality between contracting parties in line with modern contract theory. It is submitted that this approach to human dignity should result in the development of good faith into a substantive rule of the common law of contract which can be used to set aside an unfair contract term or the unfair enforcement thereof. / Private Law / LL. D.

The principles of Total Quality Management (TQM) have been used in the business, commercial and industrial sectors to improve both product and service. In a limited number of schools worldwide, there have been attempts to adapt TQM theory and practice to the educational management of institutions. In this thesis there has been an attempt to adapt the TQM philosophy to the field of educational practice. Quality tools and techniques used in TQM organisations have been studied to ascertain their applicability in schools. During the course of the study, the researcher discerned the need to give TQM a distinct identity within the domain of educational management. In the management of schools, there are philosophies and practices which are different from those encountered in noneducational settings. The concept Total Quality Education (TQE) was used to acknowledge this reality. Action research was done over a three-year period at a South African co-educational public primary school. During the four research cycles of looking, thinking and acting, TQE principles were implemented in the school. Stakeholders such as parents, learners and teachers identified areas for improvement of the quality of education. Areas identified included the curriculum, physical resources, extramural activities, staff development, learning and financial management of the school. Quality tools and techniques were applied by all stakeholders to effect the desired improvements. In the fourth and last cycle of the research a questionnaire was given to a sample of the parent community. Progress made in the improvement of the quality of education provided was noted and areas to be improved further were identified. The researcher submits that TQE can be meaningfully applied in South African schools. The various stakeholders can make contributions to the betterment of schools. Through the application of the principles of the TQE philosophy, it is possible to transform South African schools into institutions where all learners can experience education of true quality. / Educational Leadership and Management / D. Ed. (Educational Management)

Life is the common denominator for all beings. Unless individuals are taught to be careful about how they deal with it, great harm could be caused to the whole ontological order. Life therefore is a public property for which precepts had to be established to guard against any misuse. This guarantees that life and its processes are used to everyone's advantage. The Community has put itself in position as the monitor of the processes of life. To it belongs the right to distribute, regulate and even withdraw life as different situations would warrant. The community is both the promulgator and the judge over vital matters. The individuals are taught to be conscientious in dealing with life. In making choices the individuals have to be conscious of the historical experiences of the community and be disposed to being influenced by it. Hence the Community becomes the Conscience and Guide. / Religious Studies and Arabic / M.Th. (Religious Studies)

The research focuses on the epistemic tension between Western positivist epistemology and African indigenous knowledge systems particularly Shona proverbs. The research argues that Western epistemological hegemony is both unjustified and unacceptable in the context of the pluriversal understanding of knowledge where systems of knowledge are both multiple and diverse. After a critique of Eurocentric thinking, the research defends an African epistemological paradigm that emerges as an alternative framework for the authentic and legitimate study of African knowledge systems and ways of knowing. The approach opens intellectual space for the philosophical study of Shona proverbs. Under Shona environmental philosophy, it shall be argued that ubuntu respects all aspects of the environment, recognizes the dependence of human beings on the environment, sees the land as sacred and affords responsibility for future generations by encouraging the preservation and conservation of resources. Three Shona proverbs have been used to show how the Shona think about preservation of natural resources, conservation of natural resources and the interdependence between humanity and the natural world. In the context of Shona philosophy of law, it is argued that ubuntu provides the basis of a coherent philosophy of law among the Shona. Shona philosophy of law is a reflection of legal elements and the study draws these elements from selected proverbs. These proverbs have been used to show the metaphysical basis of Shona legal philosophy, the role of the law in protecting the dignity of individuals and the importance of the law in peace building within the community. Concerning political philosophy, the study has argued that ubuntu is the political foundation of solidarity, oneness and mutual support in politics. Shona political philosophy stresses coexistence and relatedness (ukama) within the community. Shona political philosophy maintains that authority should be guided by respect, good governance, solidarity and peace. Under Shona philosophy of economics, themes of human dignity, respect for hard work and the need for moderation in the desire for money are discussed in the context of the Shona philosophical worldview. The proverbs under study contribute to alternative ways of philosophical reflection in the context of the pluriversality of knowledge / Philosophy, Practical and Systematic Theology / D.Litt et Phil. (Philosophy)

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)

This study engages in an ethical examination of contemporary socio-ecological and economic issues which takes seriously the plight of Africa, African communities, indigenous knowledge and biodiversity. It studies the impact of bioprospecting, biopiracy and intellectual property rights regimes on the protection, use, access to, and conservation of biodiversity and indigenous knowledge in Africa. The study also examines the ways in which northern multinational pharmaceutical and biotechnology companies and their agents prospect and convert African resources (biological commons and indigenous knowledge) into their intellectual property as well as private property. It argues that the transfer of African biological commons and indigenous knowledge is exacerbated by economic globalisation and the neo-colonial mentality of conquest concealed under the guise of commerce. The study demonstrates through concrete case studies the tactics used by northern multinational corporations to claim these resources as their intellectual property rights and private property. It observes that the privatisation of biological commons and indigenous knowledge only brings about nominal or no benefits to African communities who have nurtured and continue to nurture them. It also observes that this privatisation results in fewer benefits for biodiversity as they lead to the promotion of monoculture, i.e. commercialisation of all things. To address the injustice and exploitative implications of bioprospecting, biopiracy and intellectual property rights, the study recommends the adoption and implementation of the African model law, the establishment of defensive intellectual property rights mechanisms, and the strategy of resistance and advocacy. It suggests that these measures ought to be grounded on the African normative principle of botho and the Christian ethical principle of justice. / Systematic Theology and Theological Ethics / D.Th.(Theological Ethics)