A gap in the literature exists regarding the chemical effects of household acids at different concentrations on restored and non-restored dentition. The present study examines the effects of household corrosive products on human dentition. A total of 105 adult teeth consisting of restorations composed of silver amalgam, porcelain-fused-to-metal crowns, and teeth lacking restorative material were used. The household products utilized were hydrochloric acid (Clorox® Bleach Cleaner and The Works® Toilet Bowl Cleaner) and sulfuric acid (Drano® Drain Opener and Watchdog® Battery Acid), along with one control base (Biz® Detergent). Teeth were radiographed before and after exposure to the products and were removed from the solutions after 1, 2, 4, 8, 24, 72, 120 and 264 hours. Documentation included weight, mesiodistal and buccolingual crown measurements, ordinal scoring of alterations, and photography. The results indicate 86% of the teeth could be positively identified by radiographs after exposure. Hydrochloric acid had the most destructive effects to teeth without restorations and those with silver amalgam restorations but had a minimal effect on the porcelain-fused-to-metal samples. Sulfuric acid minimally altered the restored teeth and deteriorated some parts of the enamel and dentin of the non-restored samples. Exposure to the detergent resulted in no change. A logistic regression analysis was conducted to determine if there was statistical relevance in acid type, acid concentration, and the type of restoration of the tooth. Results indicate that acid type, acid concentration and the type of restoration are all statistically relevant for positively identifying an individual through radiographs. The results of this study demonstrate that various household corrosive substances can affect the morphology of teeth, and in some cases, destroy teeth, which could mask the identification of an individual. However, the porcelain-fused-to-metal crowns were minimally affected by corrosive agents and can therefore be used for positive identifications.

BACKGROUND: Father absence or uninvolvement is a growing problem worldwide, which not only negatively influences child development, but also the masculine identity formation of boy children. South Africa is one of the countries that has high levels of father absence, yet there has been scant research which particularly focuses on the perceptions, experiences and psycho-social challenges experienced by young men with absent fathers. Thus, the aim of this study was to explore the perceived influence of father absence or uninvolvement on Xhosa young men who have transitioned from adolescence to manhood. The first objective was to explore the perceptions, experiences and the psycho-social challenges of Xhosa young men in Khayelitsha, Western Cape who have transitioned from adolescence to manhood without present or involved fathers. The second objective was to explore Xhosa male elders' perceptions of the experiences and challenges of Xhosa young men who culturally transition from adolescence to manhood without present or involved fathers. The third objective was to identify the support needs of Xhosa young men before, during and after transitioning from adolescence to manhood in the absence of a present or involved biological father. METHODOLOGY: Using Bronfenbrenner's ecological systems theory as a conceptual framework, the study employed a qualitative approach to investigate factors that shape and influence experiences of Xhosa young men with absent or uninvolved fathers at individual, family, community and societal levels. Semi-structured in-depth individual interviews were conducted using interview guides covering various topics: family life; conceptualisation of manhood and fatherhood; father absence in Xhosa communities and its causes and impacts; the value of social fathers as well as the possible preventative interventions at different levels of the society to promote father presence or involvement and mitigate the impact of father absence. All interviews took place at different venues offered by community organisations in Khayelitsha (Ilitha Park, Site B and Nkanini) in the Western Cape province. They were conducted in isiXhosa, audio-recorded, transcribed and translated into English for analysis. Data analysis was conducted using thematic analysis utilising the NVivo 12 software package. During transcription, three researchers read the transcripts and developed an initial coding framework which was then used to code the rest of the data, making adjustments as necessary. The data were categorised thematically paying attention to dominant themes that addressed the research questions, while being open to additional themes arising in the data, and this process occurred until no new themes emerged. ETHICAL APPROVAL: The ethical approval of this study was provided by the UCT Human Research Ethics Committee (HREC 654/2018). RESULTS: The interviews were conducted with 22 Xhosa young men with absent or uninvolved fathers (ages 18-22) and five Xhosa male elders (ages 55-73). Due to the sensitivity of the topic initiation, a vignette was used to avoid directness. The main perceptions, experiences and psychosocial challenges of Xhosa young men who have transitioned from adolescence to manhood without present or involved fathers, were synthesised as follows: (i) The meaning given to cultural male circumcision by young men and elders were its individual family benefits. (ii) The challenges of Xhosa patriarchy, a father's role, and his absence, and paternal connection needs during initiation: planning, masculine guidance and protection, emotional and cultural support. (iii) The significance of the fatherly role and implications of father absence before and beyond initiation: the traditional and modern role. (iv) Barriers to father presence or uninvolvement: financial constraints, maternal gate-keeping and mother's negative attitudes. Using Bronfenbrenner's ecological systems theory, the support needs of Xhosa young men without present or involved fathers before, during and after transitioning from adolescence to manhood were identified as follows: (i) At the microsystem level, single mothers and maternal families of Xhosa young men need to be open regarding father absence, acknowledge the pain it causes and avoid maternal gatekeeping and paternal identity concealment. However, they also need to receive psycho-social support in order to be able to link the young men with social fathers, especially around initiation. (ii) At the mesosystem level, the social institutions such as churches, schools and sports clubs should have awareness regarding father absence or uninvolvement as a social problem in order to be sensitive towards the emotional needs of children with absent or uninvolved fathers. (iii) At the exosystem level, there is a need for fathers' environments (such as family, friends and the workplace) to encourage and foster lifestyles that promote father presence or involvement. (iv)At the macrosystem level, the media should raise awareness of father absence, and there must be policies and programmes that promote egalitarian parenting. (v) At the chronosystem level, there is a need to embrace and practice the modern fatherhood role which requires the father to be warm, spend quality time and have strong communication with his children. CONCLUSION: Cultural initiation is a crucial time for emotional and cultural growth which largely contributes to the development of manhood identity; it benefits the person on an individual and family level. However, this study notes that initiation comes with advantages and disadvantages for the Xhosa young men. It is a vehicle for growth, but also serves as a reminder of the vacant paternal role during this culturally significant process, especially in the midst of maternal gate-keeping and paternal identity concealment issues. Furthermore, in the course of their lives, the young men also experience loss related to not being exposed to the various positive roles a father would play, including the roles of disciplinarian, provider and the nurturer. Even though social fathers and strong maternal kin support could help Xhosa young men to cope better, the void of the biological father remains unfilled, especially around the period of initiation due to the emotional, cultural and financial implications of the ritual. This study shows that the young men could experience depression, be suicidal, have anger and resort to substance use when not supported. There is thus a need for multi-dimensional interventions to address these issues. These should start with psycho-educational support for maternal families to empower them to be supportive towards the emotional and cultural needs of the young men as the families do not always possess the necessary skills to support a child in this predicament. Absent fathers also need to be engaged in order to understand the reasons leading to their disengagement, and to sensitise them regarding the consequences of their absence for them to better understand the permanence of fatherhood. Advocacy is needed to make the wider society aware of the support needs of Xhosa young men who go through initiation in the absence of a father. Finally, the strategies that seem to yield positive results in managing father absence need to be strengthened, namely: strong maternal family support, social fathering, counselling and mentorship.

This thesis is an exploration of tabooed literary creations that it terms carnival literature. To achieve the objective of establishing the effectiveness of posting material on Facebook walls of the selected group and individual accounts to escape censorship, the thesis compared traditional graffiti, particularly latrinalia, to ‗cyber‘ graffiti (social media) with Facebook as a case study. Lev Vygotsky‘s Activity Theory helped the study link graffiti, vulgarities, humour and Facebook to the Ndebele society‘s response to tabooing of carnival literature. The thesis argued that participating in traditional graffiti production and coming up with posts on a Facebook wall is a deliberate effort with a target audience just as other genres of literature have. However, society tends to condemn carnival literature as a rebellious genre that deserves exclusion from ‗normal‘ interaction. Carnival literature is therefore censored through tabooing its themes and language. The term carnival literature is derived from medieval performances that were named the ‗carnivalesque‘ by Bakhtin and have equivalents in Africa as a continent and in Zimbabwe as a nation. The characteristics of carnivality are found in both traditional graffiti and ‗cyber‘ graffiti. These, among others, include sex and sexuality as themes, obscenities, vulgarities, and all language that is considered offensive. Interestingly, these elements of carnivality evoke laughter of one kind or another. Latrinalia from selected public toilets from the city of Bulawayo was photographed and subjected to Critical Discourse Analysis with attention being paid to carnivality, Bakhtinian dialogism and humour and its impact on the interaction process. Posts on walls of the selected Facebook group and individual accounts were subjected to the same treatment that was given traditional graffiti. The thesis argues that social media can perform a similar function to that of traditional graffiti with added advantages. Social media has created world communities that are brought together by common interests and platforms where they meet and share ideas. The study also established that messages have layers of meaning, making it unreasonable to ban certain messages since they serve a particular purpose. Social media, particularly Facebook, provides pockets of privacy for candid and unfettered interaction that service specific audiences among the Ndebele; hence can function as the escape route for carnival literature from cultural censorship in Zimbabwe. / African Languages / D. Phil. (African Languages)