苏北地区汉族人群19个Y—STR基因座的遗传多态性

Y染色体短串联重复序列（Y—STR）作为常用的Y染色体特异遗传标记，在法医学个体识别、亲子鉴定、混合斑中男性成分检测、追溯父系迁移历史f1J等方面都具有独特的应用价值，是常染色体及mtDNA的重要补充。本研究调查了苏北地区642名汉族无关男性个体的19个Y—STR基因座的遗传多态性，以期为该群体的DNA检验鉴定提供基础数据。     

用Y—染色体特异DNA探针鉴识微量干血痕性别的研究

法医鉴识干血痕性别,通常是用盐酸阿地平染色观察 Y—小体的方法。重组 DNA 技术的发展与应用,为法医物证检验开辟了新的领域。本文用 Y—染色体特异 DNA 探针鉴识干血痕性别的成功,为法医的血痕性别签定,提供了一种新的检验方法。     

Y染色体STR检验技术在侦查破案中的应用

Y染色体STR具有父系遗传特点,同一家族中男性个体的Y染色体STR分型检验结果完全一样。当在现场上发现了男性犯罪嫌疑人的生物检材,如精斑、血迹、烟头等,对相关范围内家系中男性个体进行调查,可以缩小侦查范围并节省大量经费。Y染色体作为常规DNA检验方法,在侦查破案中的作用越来越大,本文介绍本实验室两年来Y染色体STR检验技术的应用情况,供大家参考,以求共进。1用Y染色体STR父系遗传特点进行个体排查1.1明确方向缩小侦查范围在DNA检验人员少,资金不足的情况下,应有效利用资金及人力,不能盲目用DNA检验技术广泛排查。如果案件具…     

中国北方汉族12个Y-STR基因座遗传多态性

人类Y染色体是男性特有的性染色体,在法医学个体识别、亲子鉴定和混合斑中男性成分的检验等方面具有独特作用[1].本研究选取了12个Y-STR基因座,调查其在北方汉族人群中的遗传多态性,以期为DNA检验鉴定提供参考数据.     

混合斑的DNA分型解析

综述了常染色体STR、Amelogenin、Y染色体STR、线粒体DNA和单核苷酸多态性等DNA检测方法在解释混合斑检验结果应用中的进展。对混合斑的统计学方法也作了总结。     

腐败餐厨油污纸屑上DNA检验1例

接触类生物检材因其DNA含量少、污染严重、PCR抑制物多、DNA检验成功率低一直是法医DNA检验的难点之一[1,2]。特别是餐厨纸屑等非常规接触类生物检材,在气温较高,气候潮湿的环境极易腐败。本文通过对腐败餐厨油污纸屑的DNA检验,得到一男性常染色体和Y染色体DNA结果,经数据比对分析,锁定犯罪嫌疑人,成功助破尘封21年之久命案。     

潍坊地区汉族人群25个Y-STR遗传多态性

<正>Y染色体具有男性特有、父系遗传及单倍型遗传的特征,在法医学检验中作用独特。本文调查了潍坊汉族男性Y染色体上的25个STR基因座的遗传多态性,以期为法医学应用及相关研究与实践提供基础数据。1材料与方法1.1样本及DNA提取1 000名健康无父系亲缘关系的汉族男性个体FTA卡血样采集于潍坊地区,采用Chelex-100法提     

德州地区汉族人群27个Y-STR基因座多态性分析

<正>人类Y染色体的遗传方式不同于常染色体,其DNA在父亲遗传给儿子的过程中不发生重组,为单倍型遗传(父系遗传)~[1]。DE KNIJFF等~[2]认为Y染色体短串联重复序列(Y-STR)具有丰富的单倍型信息以及高度的多态性和父系遗传等特点,因此,在法医学检验实践中具有重要的应用价值,特别是在父系血缘关系鉴定和性侵案件的混合斑男性成分识别中被广     

多种遗传标记联合应用判定同胞关系3例

<正>全同胞关系是指同父母所生的子女之间的关系，属于复杂亲缘关系的主要类型之一。本人在实际工作中联合运用常染色体、Y染色体、X染色体的STR检验及线粒体DNA的SNP检验，成功判定了3起案件中当事人的同胞亲缘关系，可以为类似的案件提供一定的借鉴。1案例资料【案例1】包某海（男，编号1X）称其1955年左右在某地走失。采集其唾液样本检验比对，发现其DYS19等41个Y染色体STR分型与其走失地的李姓家系相同。该李姓家系的李某华（女，编号1A）称其有一弟弟幼年走失，其父母现已去世，需鉴定包某海与李某华是否具有全同胞关系。     

常染色体及 Y染色体 STR分型技术在检案中的应用

荧光标记 STR分型技术所需检材量少，对陈旧、腐败检材适用性强，结果准确、灵敏度高，而 Y染色体 STR分型技术为男性特有，且 Y染色体 STR基因座不与其他染色体发生交换，在一些特殊案件的侦破中，联合应用常染色体及 Y染色体 STR分型技术往往可以起到关键性的作用。本文结合一典型系列案例进行分析，对案件检材提取、检验结果及应用价值等进行分析讨论，旨在提高 DNA检验技术在同类案件中的应用价值。 1 案 情 　　某年 6月至 11月，某市发生女青年搭乘摩托车到郊区偏僻地点被车手抢劫、强奸的系列案件共 21宗，送检的被害人内裤…     

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.     

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.     

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.     

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.     

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.     

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.)

     

What similes in Sāṃkhya do: a comparison of the similes in the Sāṃkhya texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra

In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of the similes in the Sāṃkhya passages of the Mahābhārata is to produce an intuitive understanding of the separateness of puruṣa and prakṛti. The similes are designed to lead the listener to understand this basic dualism. In the Sāṃkhyakārikā the most difficult issues are the relationship between prakṛti and puruṣa and the idea of prakṛti working for the salvation of puruṣa. One whole chapter of the Sāṃkhyasūtra is devoted to similes.