中国汉族人群46个Y-STR基因座多态性与突变调查

目的调查分析46个Y-STR基因座在中国汉族人群中的遗传多态性与突变情况。方法收集中国汉族人群1 008名无关男性个体、1 124对父子共2 165份男性血样。采用Yfiler PlusTM、AGCU Y-24、GFS 24Y 3种复合扩增试剂盒进行46个Y-STR基因座分型,统计各基因座群体遗传学参数与突变情况。结果 1 008名中国汉族无关男性个体,共检出1 001种单倍型,其中994种仅出现1次,总体单倍型多样性值(HD)和识别能力(DC)分别为0.999 986和0.993 1。46个基因座共检出548个等位基因,基因多样性值(GD)在0.432 0~0.953 2之间,37个基因座GD值大于0.6。1 124对父子共检测出51 739次等位基因传递,193对父子41个基因座共观察到214次突变,平均突变率为4.1×10-3(95%CI 3.6~4.7×10-3)。其中一步突变209次(97.7%),两步突变5次(2.3%);175对仅1个基因座发生突变(90.7%)。结论本文46个Y-STR基因座中大多数在中国汉族人群中具有较高的遗传多态性,适合法医学应用,高突变率基因座在Y-STR数据库家系查询与父系鉴定应用中应予以关注。     

中国汉族男性家系Y-STR容差规律研究

目的 调查分析常用的35个Y-STR以及累加另24个备选Y-STR基因座在中国汉族男性家系成员及无关个体间的容差分布情况，研究获得不同容差数与间隔减数分裂次数之间的分布规律。方法 收集37个中国汉族男性家系成员283名与100名无关人员血样，利用Yfiler Plus^TM、ZGWZ FSY、Yfiler Platinum、SureID^?PathFinder Plus、Y SUPP Plus试剂盒进行Y-STR分型，分析35个常用Y-STR和总共59个Y-STR分型数据，分别统计家系成员之间和无关个体之间的容差分布情况，并利用贝叶斯公式计算不同容差数的家系成员之间间隔不同减数分裂次数的概率分布。结果 对于35个Y-STR分型，家系成员之间容差分布在0～5个基因座与0～5个步长，97.98%的容差发生在3个基因座以内；0容差的两个体有68.33%概率在间隔6次减数分裂以内，3容差的两个体有74.34%的概率在间隔10次以上。对于59个Y-STR分型，家系成员之间的容差分布在0～7个基因座与0～9个步长，90.56%的容差发生在3个基因座以内...     

DYS448基因座分型缺失分析

目的调查分析DYS448基因座分型缺失,为法医学提供有意义的数据。方法收集中国汉族5487名无关男性个体血样,其中4479份样本用Y-filerTM试剂盒,1008份样本应用Yfiler PlusTM试剂盒进行复合扩增,所有样本应用AGCU Y-24试剂盒复核;统计DYS448基因座出现基因分型缺失的概率。结果在5487名无关个体的Y-STR数据中,观察到35个个体的35种单倍型中DYS448基因座分型出现缺失,其中2个样本在其它基因座位同时出现多谱带。结论 DYS448基因座分型缺失率为0.637%,在Y-STR数据库与父系鉴定应用中应予以关注。     

Y-STR家系排查及数据库建设问题

<正>人类Y染色体是男性特有,呈父系遗传,Y特异区在减数分裂时不参与重组,所以同一家族中男性个体的Y-STR分型结果理论上完全一致(突变除外),因此Y染色体DNA分析在人类遗传学中有重要的作用。如父系亲权认定、通过男性家系追溯人类迁徙模式及家系研究等,尤其是Y-STR家系排查法[1]在刑事侦查中具有独特的作用,所以建立区域性的Y染色体数据库势在必行。1案例资料     

南京汉族人群24个Y-STR基因座的遗传多态性

目的调查DYS391等24个Y-STR基因座在南京汉族人群的遗传多态性,考察其在法医学中的应用价值。方法应用AGCU Y-PLUS(24)PCR试剂盒对南京580名汉族无关男性个体进行Y-STR基因座扩增检测分型,用软件计算24个基因座的基因频率等群体遗传学参数,并与湖北、辽宁、广东、北京、成都汉族人群数据进行比较。结果南京580名汉族无关男性个体在24个Y-STR基因座共发现580种单倍型,各基因座的基因多样性(GD)为0.294 6~0.939 8,单倍型多样性(HD)为0.983 7。六地人群GD值的差异有统计学意义。结论 DYS391等24个Y-STR基因座在南京地区有法医学价值,可用于案件检验及家系排查。     

广东汉族群体24个Y-STR基因座的多态性及突变率

目的调查24个Y-STR基因座在广东汉族群体中的遗传多态性和突变现象。方法收集800对经常染色体STR检验确定父子关系的血滤纸样本,用于突变现象观察;其中父亲样本视为无关个体,用于多态性调查。采用GFS 24Y荧光标记复合扩增体系进行扩增及Y-STR分型,并对分型结果进行相关统计分析。结果 800名广东汉族男性无关个体在24个Y-STR基因座中共检出794种单倍型,其中788种为唯一单倍型,总的单倍型多样性（HD）和识别能力（DC）分别为0.999 98和0.992 5。24个基因座共检出296个等位基因,基因多样性值（GD）在0.552 1-0.960 9之间。800对父子中共19 219次等位基因传递中,观察到41对父子共42个突变事件,各基因座总突变率为2.185 310^-3（95%CI 1.575 410^-3-2.952 810^-3）。结论本研究24个Y-STR基因座在广东汉族群体具有较高的遗传多态性,在法医学个体识别、父系亲缘关系鉴定等方面具有很高的应用价值。     

甘肃东乡族男性24个Y-STR基因座遗传多态性(英文)

目的检测24个Y-STR基因座单倍型的遗传多态性,探讨其法医物证学应用价值。方法应用AGCU Y24试剂盒和3130xl型遗传分析仪对154例甘肃东乡族男性无关个体的24个Y-STR基因座(DYS391、DYS389Ⅰ、DYS439、DYS389Ⅱ、DYS438、DYS643、DYS456、DYS458、DYS437、DYS635、DYS448、DYS527a/b、Y-GATA-H4、DYS447、DYS19、DYS392、DYS522、DYS393、DYS388、DYS390、DYS385a/b、DYS444)进行检测,获得其基因型分布情况。结果 154例样本中共检出153种单倍型,单倍型多样性为0.991 5和个体识别率为0.994 0。结论 24个Y-STR复合扩增体系具有较高单倍型遗传多态性和个体识别率。     

淮海战役士兵遗骸的Y染色体遗传类型鉴定

目的鉴定淮海战役士兵遗骸的Y染色体遗传类型,为寻找其父系亲属提供线索。方法采用古DNA的方法提取遗骸DNA,使用Yfiler试剂盒进行17个Y-STR基因座的复合扩增,推测样本的单倍群,并根据最新Y染色体谱系树挑选Y-SNP位点进行精细分型,再基于Y-SNP和Y-STR数据进行共享单倍型分析,获得与遗骸遗传关系最近的现代个体信息。结果 8份男性样本中的17个Y-STR基因座总共观察到8种Y-STR单倍型,进一步Y-SNP分析得出6种Y-SNP单倍群,分别是O2a1-M95+、O1a1-P203+、O3*-M122+/M234-、D1-M15+、C3*-ST和R1a1-M17+。结论本次对淮海战役士兵遗骸进行的Y染色体遗传类型鉴定对于推断陈年检材的地理来源具有一定的借鉴价值。     

河南汉族人群27个Y-STR基因座遗传多态性

目的 调查27个Y-STR基因座在河南汉族男性人群中的遗传多态性.方法 应用Yfiler（R） Plus试剂盒,对河南地区1100名汉族男性无关个体血样进行PCR扩增,3500XL型遗传分析仪电泳检测,GeneMapper-ID-X软件进行等位基因分型.结果 1100名男性共检出1098种不同的单倍型,其中1094种为单一型,另有3种单倍型均检出2例,HD（单倍型）值为0.999995;27个Y-STR基因座的GD值为0.3833～0.9663.结论 27个Y-STR基因座多数在河南汉族男性人群中有较好分布,对法医学应用和人类群体遗传学研究具有重要价值.     

金华地区汉族人群27个Y-STR基因座的遗传多态性

Y染色体为男性特有,在减数分裂过程中,其非重组区不会与X染色体发生重组交换,因此,位于非重组区的Y-STR具有父系遗传和单倍型连锁遗传等特征。Y-STR在某些方面拥有常染色体不可比拟的优势,如在排查家系、混合斑鉴定等方面的检验分析中,都具有较高的应用价值[1]。本研究调查了27个Y-STR基因座在金华地区汉族群体中的遗传多态性,为法医学鉴定、父系溯源、Y-STR数据库建设及群体遗传学研究提供了基础数据。     

Bhartṛhari and Maṇḍana on Avidyā

The concept of avidyā is one of the central categories in the Advaita of Śaṇkara and Maṇḍana. Shifting the focus from māyā, interpreted either as illusion or as the divine power, this concept brings ignorance to the forefront in describing duality and bondage. Although all Advaitins accept avidyā as a category, its scope and nature is interpreted in multiple ways. Key elements in Maṇḍana’s philosophy include the plurality of avidyā, individual selves as its substrate and the Brahman as its field (viṣaya), and the distinction in avidyā between non-apprehension and misapprehension. A closer investigation shows that Maṇḍana is directly influenced by Bhartṛhari’s linguistic non-dualism in developing the concept of avidyā. This study also compares other key constituents such as vivartta and pariṇāma that are relevant to the analysis of avidyā. As the concept of counter-image (pratibimba) emerges as a distinct stream of Advaita subsequent to Maṇḍana, this study also compares the application of pratibimba in the writings of Bhartṛhari and Maṇḍana.     

Immigration,intermarriage and the changing face of Europe in the post war period

In this article we compare the propensity to intermarry of various migrant groups and their children who settled in Germany, France, England, Belgium and the Netherlands in the post-war period, using a wide range of available statistical data. We try to explain different intermarriage patterns within the framework of Alba and Nee's assimilation theory and pay special attention to the role of religion, colour and colonial background. We therefore compare colonial with non colonial migrants and within these categories between groups with ‘European’ (Christian) and non-European (Islam, Hinduism) religions. First of all, religion appears to be an important variable. Migrants whose faith has no tradition in Western Europe intermarry at a much lower rate than those whose religious backgrounds correspond with those that are common in the country of settlement. The rate of ethnic endogamous marriages in Western Europe are highest in Hindu and Muslim communities, often regardless if they came as guest workers or colonial migrants. Whereas differences in religion diminish the propensity to intermarry, colour or ‘racial’ differences on the other hand seem to be less important. This is largely explained by the pre-migration socialisation. Furthermore, the paper argues that the attention to institutions, as rightly advocated by Richard Alba and Victor Nee, needs a more refined and layered elaboration. Institutions, often as barriers to intermarriage, do not only emanate from the receiving society, but also—be it less formalized—within migrant communities. Especially religions and family systems, but also organized nationalist feelings, can have a profound influence on how migrants think about endogamy. Finally, strong pressures to assimilate, often through institutionalized forms of discrimination and stigmatization, not only produce isolation and frustrate assimilation (with resulting low intermarriage rates), but can also stimulate assimilation by 'passing' mechanisms. These factors, together with a more comparative perspective, are not completely ignored in the new assimilation theory, but—as this study of Western European intermarriage patterns stresses—deserve to be included more systematically in historical and social scientist analyses.     

Unraveling the <Emphasis Type="Italic">Kāvyaprakāśa</Emphasis>: Jayadeva Pīyūṣavarṣa’s idiosyncratic sequence of topics in the <Emphasis Type="Italic">Candrāloka</Emphasis>

In his twelfth century alaṃkāraśāstra, the Candrāloka, Jayadeva Pīyūṣavarṣa reverses the sequence of topics found in Mammaṭa’s Kāvyapr-akāśa, an earlier and immensely popular work. With such a structural revisionism, Jayadeva asserts the autonomy of his own work and puts forth an ambitious critique of earlier approaches to literary analysis. Jayadeva investigates the technical and aesthetic components of poetry in the first part of the Candrāloka, prior to his formal semantic investigations in the latter half of the text, thus suggesting that aesthetic evaluations of poetry beneficially inform scientific investigations of language. Jayadeva’s organization of his chapters on the semantic operations, moreover, intimates that the study of suggestive and metaphoric functions of language clarifies our understanding of denotation, which is conventionally understood to be the primary and direct path of verbal designation.     

Illumination,Imagination, Creativity: Rājaśekhara,Kuntaka, and Jagannātha on <Emphasis Type="Italic">Pratibhā</Emphasis>

Sanskrit poeticians make the visionary faculty of pratibhā a necessary part of the professional poet’s make-up. The term has a pre-history in Bhartṛhari’s linguistic metaphysics, where it is used to explain the unitary perception of meaning. This essay examines the relation between pratibhā and possible theories of the imagination, with a focus on three unusual theoreticians—Rājaśekhara, Kuntaka, and Jagannātha Paṇḍita. Rājaśekhara offers an analysis of pratibhā that is heavily interactive, requiring the discerning presence of the bhāvaka listener or critic; he also positions pratibhā in relation to Bildung (vyutpatti) and practice. For Kuntaka, pratibhā, never an ex nihilo creation by a poet, serves as the basis for the peculiar forms of intensified insight and experience that constitute poetry; these may also involve the creative scrambling and re-articulation of the object in terms of its systemic composition. At times, Kuntaka’s pratibhā comes close to a strong notion of imaginative process. But the full-fledged thematization of the imagination, and of pratibhā as its support and mechanism, is best seen in the seventeenth-century debates preserved for us by Jagannātha. A link is suggested between the discourse of poetic imagination in Jagannātha and similar themes that turn up in Indo-Persian poets such as Bedil.     

Preventing Homelessness for System‐Involved Youth

Too many youth and young adults find themselves on the streets, couch‐surfing with friends, in emergency shelters or worse, after exiting the child welfare and juvenile justice systems. In some circumstances, youth have had court hearings until their exit from the legal system, but those hearings have not focused on long‐range plans of youth and emergencies youth may encounter. In other circumstances, there has been little or no planning prior to discharge, especially for young people who leave the juvenile justice system. Courts can and should prevent, alleviate or end youth homelessness for youth who appear before them through strategies that are enumerated in the recently‐passed NCJFCJ resolution. This article expounds on three of these strategies – coordinating transition and re‐entry plans, insisting on effective legal representation of youth, and utilizing sound judicial leadership. It also describes the concurrent efforts of the Coalition for Juvenile Justice and the American Bar Association's Homeless Youth Legal Network to remove legal barriers and improve outcomes for youth and young adults experiencing homelessness.     

Best practices for structuring a family court parenting plan evaluation under the 2022 AFCC Guidelines

Evaluation appointment orders provide enforceable scaffolding for conduct of family court parenting plan evaluations, and use of the evaluator's reports, feedback, file, and testimony. Unlike a contract, a stipulated or adjudicated appointment order is directly enforceable by the family court. It unambiguously positions the evaluator as the family court's appointee – answerable directly to the court and, in some jurisdictions, protected by quasi-judicial immunity from damages claims. A well-crafted appointment order governs the roles and expectations of the court, the evaluator, the parties, the lawyers, and the collateral witnesses. An appointment order mandates the legal duties, rights, powers, and responsibilities of the professionals, the parties, and the collateral witnesses. At minimum, an appointment order articulates the legal basis for the appointment, the purpose and scope of the evaluation, compensation of evaluator, and the duty of the parties to participate in the process. A written evaluation protocol or procedures statement discloses in advance the methods of investigation and assessment that the evaluator intends to use. Together, the appointment order and written protocol help the evaluator, lawyers, parents, and judge manage the complexity of the evaluation process.     

The Supreme Array Scripture: A New Interpretation of the Title “Gaṇḍavyūha-sūtra”

This article argues for a new interpretation of the Sanskrit compound gaṇḍa-vyūha as it is used in the common title of the Mahāyāna text the Gaṇḍavyūha-Sūtra.The author begins by providing a brief history of the sūtra’s appellations in Chinese and Tibetan sources. Next, the meanings of gaṇḍa (the problematic member of the compound) are explored. The author proposes that contemporary scholars have overlooked a meaning of gaṇḍa occurring in some compounds, wherein gaṇḍa can mean simply “great,” “big” or “massive.” This general sense is particularly common in the compound gaṇda-śaila (a “massive rock” or “boulder”) and is found in such texts as the Bhāgavata Purāṇa, the Harivaṃśa and the Harṣacarita. Following the discussion of Gaṇḍa, the author examines the term vyūha (“array”) as it is used in the Gaṇḍavyūha-sūtra. The article concludes with the suggestion that a more appropriate translation of the Gaṇḍavyūha-sūtra would be “The Supreme array Scripture.”     

Evaluation of six presumptive tests for blood, their specificity, sensitivity, and effect on high molecular-weight DNA

Luminol, leuchomalachite green, phenolphthalein, Hemastix, Hemident, and Bluestar are all used as presumptive tests for blood. In this study, the tests were subjected to dilute blood (from 1:10,000 to 1:10,000,000), many common household substance, and chemicals. Samples were tested for DNA to determine whether the presumptive tests damaged or destroyed DNA. The DNA loci tested were D2S1338 and D19S433. Leuchomalachite green had a sensitivity of 1:10,000, while the remaining tests were able to detect blood to a dilution of 1:100,000. Substances tested include saliva, semen, potato, tomato, tomato sauce, tomato sauce with meat, red onion, red kidney bean, horseradish, 0.1 M ascorbic acid, 5% bleach, 10% cupric sulfate, 10% ferric sulfate, and 10% nickel chloride. Of all the substances tested, not one of the household items reacted with every test; however, the chemicals did. DNA was recovered and amplified from luminol, phenolphthalein, Hemastix, and Bluestar, but not from leuchomalachite green or Hemident.     

Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms

In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

Grant me chastity and continence, but not yet. Augustine of Hippo (354–430 C.E.)

     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.