Implementeringsraamwerk vir ʼn heelskoolbenadering teen skoolgeweld gegrond op geïntegreerde helende onderwys

Abstract

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.