Abstract in English, Xhosa and Tswana / The recognition of the role of females in drug trafficking was established more than 30 years ago and there are notable cases of women undertaking leading roles in this crime for almost 100 years. This phenomenon has gained popularity in South Africa as is evidenced by the number of women who are found and incarcerated for smuggling drugs into or out of South Africa. The purpose of this study was to gain an in-depth understanding of the female drug mule phenomenon and explain the reasons why female drug mules are involved in drug smuggling. The objectives of the study were to develop a profile for female drug mules incarcerated in South African correctional centres, specifically Kgoši Mampuru II and Johannesburg Female Correctional Centre; to establish risk factors for being recruited and used as drug mules; to explain the mules’ motivations for being involved in drug smuggling; to determine the physical and emotional impact drug smuggling has on the drug mules; and to determine the methods used by drug mules to smuggle drugs. A qualitative research approach, with the use of one-on-one semi-structured interviews, was used to obtain information from participants. The sample comprised 20 diverse female offenders incarcerated at Kgoši Mampuru II and Johannesburg Correctional Centres. The data from the schedule of interview questions were analysed using thematic analysis, coding and categorising. It is envisaged that this research will be of significance to the criminal justice system, as recommendations on deterrence and preventative measures regarding the use of females as drug mules may be made from the findings. The general findings of this research demonstrate that a female drug mule, in the context of this study, is an African or Spanish woman that is open to methods that can produce various streams of income to support her children and family. Secondly, the findings in this dissertation revealed that women are recruited as drug mules because of their vulnerable economic state. Lastly, the most common method used to smuggle drugs revealed by participants in this research is through luggage concealment. Through this study, an in-depth insight into the history and life circumstances of female drug mules is provided. This will also help society to understand why some individuals are at risk of being recruited as mules or are motivated to engage in drug smuggling. Consequently, this research study may assist in the creation of early detection, education and awareness programmes surrounding the risks associated with drug smuggling. / Ukuthatha inxaxheba kwabasetyhini ekuhambiseni iziyobisi kwaqala ukubhalwa ngako ngaphaya kweminyaka engama-30 adlulayo, kanti phantse kwiminyaka eli-100 eyadlulayo zazikho iingxelo ngamakhosikazi adlala iindima eziphambili ekuhambiseni iziyobisi. Apha eMzantsi Afrika lo mbandela uye wafumana ukwaziwa kakhulu ngenxa yeqela labasetyhini abafunyaniswe baza bavalelwa entolongweni ngenxa yokuthubelezisa iziyobisi ezingenisa okanye ezikhupha kweli loMzantsi Afrika. Injongo yesi sifundo yayikukuqonda nzulu lo mkhwa wemeyile (isilwanyana sokuthwala) yeziyobisi nokuchaza izizathu zokuba ababhinqileyo babe ziimeyile zeziyobisi. Esi sifundo sijonge ukuqulunqa ubume bomntu obhinqileyo oyimeyile yeziyobisi okhe wavalelwa kwiintolongo zaseMzantsi Afrika, ngakumbi iKgoši Mampuru II kunye neJohannesburg Correctional Centre. Okunye okujongwe sesi sifundo kukufumanisa umngcipheko abakuwo abafazi abarhwebeshwayo basetyenziswe njengeemeyile zeziyobisi; kuchazwe izinto ezikhuthaza ukuba ubani abe yimeyile yeziyobisi; kufunyaniswe ukuba ukuthubelezisa iziyobisi kumchaphazela njani umthubelezisi/imeyile emphefumlweni nasemzimbeni; kubuye kufunyaniswe iindlela ezisetyenziswa zezi meyile zingabafazi ekuthubeleziseni iziyobisi. Kusetyenizswe indlela yophando eqwalasela amanani ukuze kufunyanwe ulwazi kwabo bathathe inxaxheba, kwenziwa nodliwano ndlebe lobuso ngobuso olungaqingqwanga ngqongqo. Isampulu yophando ibe ngamabanjwa abhinqileyo angama-20 ahlukeneyo navalelwe eKgoši Mampuru II naseJohannesburg Correctional Centre. Iinkcukacha zolwazi/idata ehlalutyiweyo iquka ezo nkcukacha zithathwe kwiimpendulo zemibuzo yodliwano ndlebe apho kuhlalutywe imixholo, kwafakwa iimpawu/iikhowudi zabuya zahlulahlulwa zaba ngamahlelo iinkcukacha zolwazi. Kucingwa ukuba olu phando luya kuba luncedo kwinkonzo yezobulungisa kuba okufunyanisiweyo nokucetyiswayo kunganceda ekuqulunqeni amanyathelo okuthintela nokuthibaza abaphuli mthetho ekusebenziseni abantu ababhinqileyo njengeemeyile zeziyobisi, kubabonise nabo abafazi ububi bokuba ziimeyile zeziyobisi. Uluntu ngokubanzi nalo luya kuncedakala kokufunyaniswe lolu phando. Esi sifundo siveze ukuqonda nzulu ngembali neemeko zobomi beemeyile zeziyobisi ezibhinqileyo. Olu lwazi lunganceda ukuba abantu baqonde ukuba kwenzeka kanjani ukuba abanye abantu babe semngciphekweni wokurhwebeshelwa ukusebenza njengeemeyile zeziyobisi, baqonde nokuba zintoni ezikhuthaza ubani ukuba azibandakanye nokuthubelezisa iziyobisi. Ngoko ke olu phando lunganceda ekwenzeni iinkqubo zokuqaphela kwangoko ubani oyimeyile, ezokufundisa nezokwazisa uluntu ukuze kuthintelwe imingcipheko enxulumene nothubeleziso lweziyobisi. / Seabe sa batho ba bomme mo kgwebong e e seng mo molaong ya diritibatsi se kwadilwe la ntlha dingwaga di feta 30 tse di fetileng, mme mo sebakeng se se ka nnang dingwaga di le 100, go nnile le dikgetse tse di lemogilweng tsa basadi ba ba eteletseng pele kgwebo e e seng mo molaong ya diritibatsi. Mo Aforikaborwa, ntlha eno e tlhageletse thata ka ntlha ya palo ya basadi ba ba tshwerweng le go golegwa ka ntlha ya go tsena gongwe go tswa ka diritibatsi ka tsela e e seng mo molaong mo Aforikaborwa. Maitlhomo a thutopatlisiso eno e ne e le go tlhaloganya thata ntlha ya basadi ba ba tsamaisang diritibatsi e seng ka fa molaong le go tlhalosa lebaka la gore goreng basadi ba ba tsamaisang diritibatsi e seng ka fa molaong ba nna le seabe mo go tsamaiseng diritibatsi jalo. Maikaelelo a thutopatlisiso ke go dira porofaele ya basadi ba ba tsamaisang diritibatsi ka tsela e e seng mo molaong, ba ba golegilweng kwa ditikwatikweng tsa kgopololo tsa Aforikaborwa, go totilwe Ditikwatikwe tsa Kgopololo tsa Kgosi Mampuru II le Johannesburg, go bona dintlha tsa matshosetsi a gore basadi ba ngokelwe go dirisiwa jaaka batsamaisi ba ba seng mo molaong ba diritibatsi; go tlhalosa gore batsamaisi ba ba seng mo molaong ba diritibatsi ba susumediwa ke eng gore ba nne le seabe mo go tsamaiseng diritibatsi ka tsela eo; go lebelela gore go tsamaisa diritibatsi go go seng mo molaong go amile jang motho yo o tsamaisang diritibatsi mo mmeleng le mo maikutlong; le go lebelela mekgwa e e dirisiwang ke batsamaisi ba diritibatsi ba basadi go tsamaisa diritibatsi ka tsela e e seng mo molaong. Go dirisitswe molebo wa patlisiso e e lebelelang mabaka go bona tshedimosetso go tswa go bannileseabe, ka tiriso ya dipotsolotso tse di batlileng di rulagana tsa batho bongwe ka bongwe. Sampole e dirilwe ka bagolegwa ba basadi ba ba farologaneng ba le 20 ba ba golegilweng kwa Ditikwatikweng tsa Kgopololo tsa Kgosi Mampuru II le Johannesburg. Data e e lokolotsweng e na le data e e gogilweng go tswa mo sejuleng ya dipotso tsa dipotsolotso mme e lokolotswe go ya ka morero, go khouta le go aroganya data ka dikarolo. Go solofelwa gore patlisiso eno e ka nna mosola mo tsamaisong ya bosiamisi jwa bosenyi ka ntlha ya fa diphitlhelelo le dikatlenegiso di ka thusa mo go tlhamiweng ga dikgato tsa thibelo go dira gore batlolamolao ba tshabe go dirisa basadi jaaka batho ba ba tsamaisang diritibatsi e seng mo molaong le go thibela basadi go nna batsamaisi ba diritibatsi ba ba seng mo molaong. Baagi le bona ba ka ungwelwa go tswa mo diphitlhelelong tsa patlisiso eno. Ka thutopatlisiso eno, go tlamelwa ka tshedimosetso e e boteng ya lemorago le seemo sa botshelo sa basadi ba ba tsamaisang diritibatsi e seng ka fa molaong. Seno se ka thusa baagi go tlhaloganya gore goreng batho bangwe ba le mo matshosetsing a go ka ngokelwa go tsamaisa diritibatsi ka tsela e e seng mo molaong gongwe ba rotloetsega go nna karolo ya go tsamaisa diritibatsi ka tsela eo. Ka ntlha ya seo, thutopatlisiso eno e ka thusa gore go tlhamiwe mananeo a temogo ya go sa le gale, thuto le temoso go fokotsa matshosetsi a a amanang le go tsamaisa diritibatsi e seng ka fa molaong. / Criminology and Security Science / M.A. (Criminal Justice)

Text in English with abstracts and keywords in English, Afrikaans and Zulu / Beyond the African boundaries, the black body is marked with an othered identity that often leaves its bearer open to discrimination. Being black is considered a transgression because, presumably, it constitutes deviance from a particular skin pigmentation, spatial norm and cultural practice. This dissertation examines the depiction of people of colour, particularly blacks, as transgressive bodies and invaders of space. From a postcolonial perspective, it investigates the racial implications of blackness by reason of migration. This study draws on a critical analysis of Chimamanda Ngozi Adichie’s Americanah (2013) and Trevor Noah’s Born a Crime (2016) to investigate the intersection of identity, race and spatial zones as thematic concerns in both texts. I contend that despite the fact that race is a social construct, it continually has an impact on the individual living of blacks in the space they inhabit or where they exist. They are burdened by the negativities generated by their colour, consequently perceiving themselves as deviants from the norm. Unlike Adichie’s other novels, the theme of migration is more profound in Americanah to reflect the intense consequences of race for African migrants in the western world. Therefore, I seek to establish that the stereotyping of Africans owing to their racial and cultural differences forces them to alter their identity in order to be recognised and accepted. In the same regard, the study projects Trevor Noah’s holistic representation of displacement both within self and community. More insightful is the writer’s engagement of body politics as a propeller for socio-economic issues. These issues explored in both texts ultimately present a (re)imagining of people of colour within the othered zones. / Buite die Afrikagrense word die swart liggaam gemerk met 'n gemarginaliseerde (“anderste”) identiteit wat die draer dikwels ooplaat vir diskriminasie. Swartwees word as 'n oortreding beskou, want dit is vermoedelik 'n afwyking van 'n bepaalde velpigmentasie, ruimtelike norm en kulturele praktyk. Hierdie verhandeling ondersoek die uitbeelding van mense van kleur, veral swart mense, as oortredende liggame en indringers van die ruimte. Vanuit 'n postkoloniale perspektief ondersoek dit die rasse-implikasies van swartheid as gevolg van migrasie. Hierdie studie neem as uitgangspunt die kritiese analise van Chimamanda Ngozi Adichie se Americanah (2013) en Trevor Noah se Born a Crime (2016) om die interseksie van identiteit, ras en ruimtelike sones as tematiek in albei tekste te ondersoek. Ek beweer dat, ondanks die feit dat ras 'n sosiale konstruk is, dit voortdurend 'n impak het op die individuele leefwyse van swart mense in die ruimte waarin hulle woon of waar hulle bestaan. Gevolglik word hulle belemmer deur negatiewe aspekte wat deur hul kleur gegenereer word, en hulself gevolglik as afwykers van die norm beskou. Anders as haar ander romans, is Adichie se migrasieprobleme meer diepgaande in Americanah om die intense gevolge van rassekwessies vir Afrika-migrante in die Westerse wêreld te weerspieël. Daarom wil ek vasstel dat die stereotipering van Afrikane weens hul rasse- en kulturele verskille hulle dwing om hul identiteit te verander om erken en aanvaar te word. In dieselfde verband projekteer die studie Trevor Noah se holistiese voorstelling van verplasing binne die self en die gemeenskap. Meer insiggewend is die skrywer se betrokkenheid by liggaamspolitiek as 'n voorstuwer vir sosio-ekonomiese kwessies. Hierdie kwessies, wat in albei tekste ondersoek word, bied uiteindelik 'n (her)verbeelding van mense van kleur binne die “ander” sones. / Nangaphandle kwemingcele ye-Afrika, imizimba yabantu abamnyama imakwe ngobuzazisi babanye, lokhu okuvama ukushiya lowo walowo mzimba omnyama esesimweni sokubandlululwa. Ukuba mnyama kuthathwa njengento eyisono neyeqe umngcele omukelekile ngoba, kuvanyiswe ukuthathwa njengokwehlukile kwibala elithile lesikhumba, indawo evamile kanye nezinkambiso zamasiko. Le dissertation ihlola ukuthathwa kwabantu abanebala, ikakhulukazi elimnyama, njengemizimba ewukweqa okuhle nokwamukelekile kanye neyabahlasela indawo. Ukusuka kwimibono yenkathi engemuva kobukoloni, iphenya ngemiphumela yombono webala elimnyama ngenxa yokuya kwamanye amazwe. Ucwaningo luthathela kuhlaziyo olunzulu lwemibhalo kaChinamanda Ngozi Adichie ye-Americanah (2013) kanye ne-Trevor Noah’s Born a Crime (2016) ukuphenya ngokuxhumana kobuzazisi, ukubuka izinto ngeso lebala kanye nezindawo njengezinto eziyizihloko zemibhalo. Ngibeka elokuthi noma udaba lwebala kuyinto eyenziwe ngabantu, kodwa inomphumela kumuntu ophila njengomuntu omnyama, ohlala endaweni ahlala kuyo noma lapho akhona. Ngenxa yalokho-ke, bathwele umthwalo omubi ngenxa yebala labo, ngalokho bazibona njengabahlukile kokujwayelekile nokufanele. Ngokwehluka namanye amanoveli, ukukhathazeka ngokuya kwamanye amazwe kubonakala kakhulu kwi-Americanah ukubheka kanzulu ngemiphumela ejulile yokubuka izinto ngokwebala kubantu ababuya eAfrika abaya kumazwe asentshonalanga. Ngakho ke, ngifuna ukuqaphela indlela abantu abangama-Afrika ababonwa ngayo ngendlela ethile embi nemi ndawonye (stereotyping) ngenxa yomehluko wabo ngokubona izinto ngokwebala kanye nomehluko ngokwezamasiko, ukushintsha ubuzazi babo ukuze bamukelwe nokumukeleka. Ngale ndlela, ucwaningo lubhekisa kwindlela ephelele kaTrevor Noah, yokuzibona eqhelilee nokwehluka ngobuyena ngaphakathi kuye kanye nasemphakathini. Ngokubona izinto ngeso elijulile ngokubheka ezepolitiki kombhali njengesisunduzi kwizinto ezibhekene nabantu kanye nezomnotho. Lezi zinto zicwaninga ngokombhalo kanye nokubeka kabusha ngombono nendlela entsha abantu bebala, emkhakheni wabanye. / Afrikaans and Theory of Literature / M.A. (Theory of Literature)