Electricity theft has reached the proportions of a national security threat in the country, with ongoing incalculable losses to the economy and society as a whole. Similar to other crimes, the law of evidence and other evidential aspects are applicable to dealing with electricity theft. However, despite electricity conforming to elements of a crime, the legality of electricity theft is a subject of disputes within the legal fraternity, which is perpetuated by the absence of a statute that explicitly defines and prohibits the crime of electricity theft. It is concerning that South Africa does not have specific legislation to address electricity theft and depends on alternative statutes such as the Criminal Matters Amendment Act (CMAA) (No. 18 of 2015) and the Prevention of Organised Crime Act (POCA) (No. 121 of 1998).
It is against the above-stated backdrop that the aim of this study was to explore and establish the extent to which adequate application of South African laws governing crime could assist in curbing electricity theft, rather than relying on engineering technology alone to enforce compliance. The Mopani district of Limpopo Province, South Africa was selected as the fundamental focus area of the study due to its very high number of electricity theft incidents recorded by Eskom’s Customer Care & Interaction report, with 12 521 cases between 2013 and 2017. Time, logistical, and other resource limitations rendered it impractical to target all five Limpopo Province districts. This qualitative study adopted a convergent parallel research design approach encompassing both exploratory and descriptive elements in order to examine and explain the various aspects of the daunting reality of electricity theft.
Despite the qualitative nature of the study, quantitative aspects were incorporated to describe, analyse and interpret the data acquired through semi structured interviews with Eskom employees, SAPS detectives, NPA prosecutors and community leaders who were believed to be knowledgeable in matters of electricity theft. This range of participants enabled the researcher to objectively explore, describe, and analyse the nature and extent of electricity theft; determining and evaluating the interpretation of electricity theft in relation to laws governing crime; exploring the dynamics of reporting, investigating and prosecuting perpetrators of electricity theft; determining and evaluating the current practices of curbing electricity theft by electricity utilities; and determining and developing practical measures for curbing electricity theft successfully by applying laws governing crime in South Africa.
Thematic data analysis and interpretation was utilised to facilitate the convergence of the information obtained from the study’s above-mentioned multiple sample categories. This process enabled the researcher’s conceptualisation and operationalisation of ‘electricity theft’, as well as development of a conceptual model accrued from the findings. The study found that electricity is an important but complicated concept to understand due to factors such as its commercialisation, which is based on continuous supply for development of society. However, the sustainability of electricity supply is threatened by electricity theft as one of non-technical losses.
The study also found that ‘conduct’ was a relevant aspect of electricity theft because it emanates from human thoughts and volition for its execution. The study further found, amongst others, that there was a notable underreporting of electricity theft, despite widespread awareness of the prevalence of this offence. Furthermore, it was found that the overloading of Eskom’s electricity equipment was induced by the use of various technical methods, such as switching off the energy supply at different intervals in areas prone to severe threat of illegal connections. However, the contractual and technical obligations between utilities and some of the customers within the overloaded areas may restrict intentional load reduction by utilities.
The study’s main recommendation premises on the need to explore the potential integration of private prosecution as a strategy for addressing incidents of electricity theft, including the practicality and complexities associated with public prosecution in cases of electricity theft.
Ubulelesi bokwetjiwa kwegezi sebufikelele eengcenyeni zokusabisa ivikeleko lelizwe loke enarheni, ngeragelo phambili lobunengi bezinto ezilotjwa yinarha emnothweni nemphakathini wokana. Ngokufanako nobunye ubulelesi, ubufakazi bomthetho namanye amahlangothi abufakazi akhona ekuqalaneni nobulelesi bokwetjiwa kwegezi. Yeke, ngaphandle kwalokha igezi ihlangabezana neendingo zama-elemende namkha amatshwayo wobulelesi, ukuba semthethweni kuyindaba yepikiswano ngaphakathi kwephiko lezomthetho, elirhagaliswa kungabi khona komthetho ohlathulula tjhatjhalazi nokhandela ubulelesi bokwetjiwa kwegezi. Kuzwisa ubuhlungu ukubona bonyana iSewula Afrika ayinawo umthetho onqophileko wokulungisa ubulelesi bokwetjiwa kwegezi begodu iyame kweminye imithetho efana ne-Matters Amendment Act (CMAA) (oyinomboro. 18 wee-2015) kunye nomthetho i-Prevention of Organised Crime Act (POCA) (oyinomboro 121 wee-1998).
Kungebanga lesendlalelo esivezwa ngehla ukobana umnqopho werhubhululweli kube kuhlola nokuthola ubukhulu bokusetjenziswa ngokwaneleko kwemithetho yeSewula Afrika elawula ubulelesi engasiza ngakhona ekukhandeleni ubulelesi bokwetjiwa kwegezi, kunokobana iyame kubunjiniyera bethekhnoloji bubodwa ekukateleleni ukwenza izinto ngokufaneleko. Isiyingi seMopani esiFundeni seLimpopo, eSewula Afrika sikhethwe njengendawo eqakathekileko yerhubhululo ngesimanga samanani aphezulu khulu wezehlakalo zobulelesi bokwetjiwa kwegezi eburekhodwe mbiko i-Eskom’s Customer Care & Interaction report, isiyingesi sibe nemilandu ezii-12 521 phakathi komnyaka wee-2013 newee-2017. Isikhathi, amahlelo neminye imibandela yeensetjenziswa kwenze ukobana sibhalelwe kunqopha eeyingini ezihlanu zesiFunda seLimpopo. Isifundo serhubhululo esikhwalikhethivesi samukele indlela yedizayini yerhubhululo elenzeka ngesikhathi sinye ngokulinganisana lifake kokubili amatshwayo ahlathululako ukuze likghone ukuhlola nokuhlathulula amanye amaphuzu ahlukahlukeneko aqedana amandla ngobuqiniso bobulelesi bokwetjiwa kwegezi.
Ngaphandle komhlobo wobukhwalithethivu besifundo serhubhululwesi, amaphuzu akhwanthithethivu nawo afakiwe ukuhlathulula, ukuhlaziya nokutjhugulula idatha efunekako ngokwendlela yokuhlunga engakahleleki ngokupheleleko nabasebenzi be-
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Eskom, nabafokisi be-SAPS, abatjhutjhisi be-NPA kanye nabadosiphambili bomphakathi abakholwa bona banelwazi ngeendaba zobulelesi bokwetjiwa kwegezi. Lemihlobo yabahlanganyeli yenze ukobana umrhubhululi akghone kuhle ukuhlola, ukuhlathulula, begodu nokuhlaziya umhlobo nobukhulu bobulelesi bokwetjiwa kwegezi; ukuqunta nokuhlola ukuhlathululwa kobulelesi bokwetjiwa kwegezi ngokukhambisana nemithetho elawula ubulelesi; ukuhlola iindlela ezihlukeneko zokubika, zokuphenya nokuthuthukisa iindlela ezibonakalako zokukhandela ubulelesi bokwetjiwa kwegezi ngepumelelo ngokusebenzisa imithetho elawula ubulelesi eSewula Afrika.
Idatha ehlaziya imimongo neenhlathululo zasetjenziswa ukukghonakalisa ukuhlanganisa ilwazi elitholakele kilelirhubhululo elivezwe ngehla ngemikhakha eminengi yeembonelo. Ikambiso le ikghonakalise ukuzwisisa kuhle komrhubhululi nendlela ubulelesi bokwetjiwa kwegezi obenziwa ngakhona, kunye nokuthuthukiswa kwendlela yokuzwisisa etholakele kumiphumela. Isifundo serhubhululo sithole bona igezi iqakathekile kodwana imqondo namkha iligama elihlangahlangeneko ukobana umuntu alizwisise ngesimanga samaphuzu afana nerhwebo, elinzinze eragelweni phambili lokuyithumela mayelana nokuthuthukisa umphakathi. Yeke, ukuphumelela kokusabalalisa igezi kusatjiswa bulelesi bokwetjiwa kwegezi njengenye into engasikho ukulotjwa kobutekhniki.
Isifundo sithole godu nokobana ‘ukudlulisa’ bekulihlangothi elifaneleko lobulelesi bokwetjiwa kwegezi ngombana kusukela emicabangweni yomuntu nokwephulwa mayelana nokusetjenziswa kwayo. Okhunye godu irhubhululo lithole bona, hlangana nokhunye kube khona ukubonakala kokungabikwa kobulelesi bokwetjiwa kwegezi, nalokha abantu balemukiswa kizo zoke iindawo ngokubonakala kunobulelesi obunje. Okhunye godu, kutholakele bona ukudisibezwa kweensetjenziswa zegezi ye-Eskom kwaphungulwa kusetjenziswa kwezinye iindlela ezihlukahlukeneko zobutekhini, ezifana nokucima ukusabalaliswa kwegezi ngeenkhathi ezithileko eendaweni ezivane zitjengise ukuzifakela igezi ngokungasisemthethweni. Yeke, iimbopho zamakontraga nezobutekhniki hlangana nemisebenzi nabanye babathengi hlangana neendawo ezidisibezwa khulu zingakhandlela ukuphungulwa komthwalo wokudisibezeka ngokusebenziseka.
Isitjhukumiso esikhulu esiqakathekileko serhubhululo sinzinze kusidingo sokuhlola ikghonakalo yokuhlangana kokutjhutjhiswa kwangeqadi njengeqhinga lokulungisa izehlakalo zobulelesi bokwetjiwa kwegezi, kufakwe hlangana ukukghoneka nobudisi obukhambisana nokutjhutjhiswa komphakathi emilandwini yokwetjiwa kwegezi
Bohodu bja mohlagase bo fihlile maemong a tšhošetšo ya tšhireletšo ya naga ka mo nageng, fao go tšwelago pele go ba le ditahlegelo tša go se balege go ekonomi le go setšhaba ka bophara. Go swana le bosenyi bjo bongwe, molao wa bohlatse le dilo tše dingwe tše di fago bohlatse di a šomišwa go lwantšha bohodu bja mohlagase. Le ge go le bjale, ka ntle le gore bohodu bja mohlagase bo sepelelana le dikarolo tša bosenyi, go amogela ke molao gore bohodu bja mohlagase ga go molaong e sa le tabakgolo ya dithulano ka lefapheng la molao, gomme se se hlohleletšwa ke go hlokega ga molao wo o ngwadilwego wo o hlalošago ka botlalo le go iletša bosenyi bja bohodu bja mohlagase. Ke tlhobaboroko gore Afrika Borwa ga e na le melao ye itšego go rarolla bothata bja bohodu bja mohlagase ebile e botile melao ye mengwe ya go swana le Molaophetošwa wa Merero ya Bosenyi (CMAA) (wa Nomoro ya bo 18 wa 2015) le Molao wa Thibelo ya Bosenyi bjo bo Rulaganšwego (POCA) (wa Nomoro ya bo 121 wa 1998).
Ke ka lebaka la tshedimošo ye e filwego ka mo godimo fao e lego gore maikemišetšo a dinyakišišo tše e bile go utolla le go tseba bogolo bjo ka bjona tirišo ya maleba ya melao ya Afrika Borwa ye e laolago bosenyi e ka thušago go lwantšha bohodu bja mohlagase, sebakeng sa go tshepa theknolotši ya boentšeneere e nnoši go gapeletša go obamela molao. Selete sa Mopani sa Phrobentshe ya Limpopo, ka Afrika Borwa se kgethilwe bjalo ka lekala la nepišo ya motheo la dinyakišišo tše ka lebaka la palo ya lona ya godimo kudu ya ditiragalo tša bohodu bja mohlagase bjo bo begilwego ke
Lekala la Tlhokomelo ya Badiriši la Eskom le pego ya Ditherišano le setšhaba, leo le nago le melao ye 12 521 magareng ga ngwaga wa 2013 le wa 2017. Nako, dikgokagano, le mellwane ye mengwe methopo e dirile gore go se kgonagale go nepiša dilete ka moka tše hlano tša ka Phrobentsheng ya Limpopo. Dinyakišišo tše tša boleng di dirišitše mokgwa wa dinyakišišo wa go kgoboketša tshedimošo ya boleng le ya bontši ka nako e tee yeo e akaretšago bobedi dikarolo tša tekodišišo le tša tlhalošo ka nepo ya go lekola le go hlaloša dikokwane tša mehutahuta tša seemo sa tlhobaboroko sa bohodu bja mohlagase.
Ka ntle le gore dinyakišišo ke tša sebopego sa boleng, qdintlha tša bontši le tšona di tsentšwe go hlaloša, go sekaseka le go hlatholla tshedimošo ye e hweditšwego ka go diriša dipoledišano tša go nyaka diphetolo tša go fa mabaka le bašomi ba Eskom, baemedi ba Tirelo ya Maphodisa ya Afrika Borwa (SAPS), basekiši ba NPA le baetapele ba setšhaba bao go dumelwago gore ba na le tsebo ka mererong ya bohodu bja mohlagase. Mehutahuta ye ya bakgathatema e kgontšhitše monyakišiši go lekola ka ntle le go tšea lehlakore, go hlaloša, le go sekaseka bogolo bja bohodu bja mohlagase; go realo e le go tseba le go sekaseka tlhathollo ya bohodu bja mohlagase ge go bapetšwa le melao ye e laolago bosenyi; go lekola seemo sa go bega bosenyi, go nyakišiša le go sekiša basenyi bao ba dirago bohodu bja mohlagase; e le go tseba le go sekaseka ditiro tša bjale tša go lwantšha bohodu bja mohlagase ka dihlongwa tša go aba mohlagase; le go tseba le go hloma magato ao a kwagalago a go lwantšha bohodu bja mohlagase ka katlego ka go diriša melao ye e laolago bosenyi ka Afrika Borwa.
Tshekatsheko ya tshedimošo go ya ka merero e dirišitšwe go nolofatša kopanyo ya tshedimošo ye e hweditšwego go tšwa go magoro a disampole tše ntši a dinyakišišo. Tshepedišo ye e kgontšhitše gore monyakišiši a kwešiše le go diriša lesolo la twantšho ya ‘bohodu bja mohlagase’, gammogo le go hlama mokgwakgopodišišo wo o tšweletšego go dikutollo. Dinyakišišo di hweditše gore mohlagase ke selo se bohlokwa eupša seo se hlakahlakanego go ka se kwešiša ka lebaka la mabaka a boima a go swana le go o rekiša, e lego seo se theilwego go kabo ye e tšwelago pele go hlabolla setšhaba. Le ge go le bjale, tirišo ya go tšwela pele go ya go ile ya kabo ya mohlagase e tšhošetšwa ke bohodu bja mohlagase bjalo ka ye nngwe ya ditahlegelo tše e sego tša sethekniki.
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Dinyakišišo di hweditše gore ‘maitshwaro’ e bile selo sa maleba seo se bakago bohodu bja mohlagase ka ge bo hlokwa ke dikgopolo tša batho le maikemišetšo a go bo dira. Dinyakišišo di tšwetše pele go hwetša gore, gareng ga tše dingwe, go na le go bega ditiro tša bohodu bja mohlagase ka fao go sa lekanego, ka ntle le temogo ye e phatlaletšego ya go tlala ga bosenyi bjo. Godimo ga fao, go hweditšwe gore go imelwa ga didirišwa tša go fehla mohlagase tša Eskom go bakilwe ke tšhomišo ya mekgwa ya mehutahuta ya sethekniki, go swana le go tima kabo ya mohlagase ka dinako tše di fapafapanego ka mafelong ao a tletšego ka tšhošetšo ye kgolo kudu ya dikgokaganyo tša mohlagase tše di sego molaong. Le ge go le bjale, ditlamego tša dikonteraka le tša sethekniki magareng ga baabi ba mohlagase le badiriši ka mafelong ao a imelwago ke tšhomišo ya mohlagase di ka iletša go wešwa ga mohlagase ka maikemišetšo ka baabi ba mohlagase.
Tšhišinyokgolo ya dinyakišišo e mabapi le tlhokego ya go lekola kgonagalo ya kopanyo ya bosekiši bja phraebete bjalo ka leano la go rarolla ditiragalo tša bohodu bja mohlagase, go akaretšwa kgonagalo le go hlakahlakana fao go amanago le bosekiši bja setšhaba ka melatong ya bohodu bja mohlagase.
