台湾汉族群体15个STR基因座的遗传多态性

目的为获得15个基因座在台湾汉族群体中的遗传学数据,探究其在法医学检验中的应用价值. 方法用ProwerPlex(r)16 System荧光标记试剂盒 (Promega公司)检测15个STR基因座的多态性. 结果在189例台湾汉族随机个体中,15个STR基因座分别检出6、7、15、15、19、10、8、8、7、8、10、8、9、6、19 个等位基因,各等位基因频率为0.002 6～0.452 4.观察杂合度(HO)为 0.608 2～0.926 1 ,期望杂合度(HE)为0.6103～0.916 2, 多态信息含量(PIC)为0.5491～0.9073,亲权排除率(PE)为0.353 2～0.826 4,个体识别率为0.609 1～0.914 3.累积亲权排除率(PE)为 0.999 999, 累积个体识别率为0.999 999 999. 结论该15个STR基因座具有很高的多态性,已可以满足大多数的亲权鉴定和法医学个人识别的需要.     

江苏地区汉族人群15个STR基因座频率调查

采用五色荧光标记引物复合扩增技术 ,对江苏地区 12 0名汉族无关个体进行了 15个STR基因座的基因分型 ,旨在为法医学应用提供基础资料。1　材料和方法12 0例无关汉族个体的血样均系本实验室日常检案积累 ;所有样本的DNA均用硅珠法[2 ] 或Chelex[1]法提取后 ,参照AmpF1STRIdentifiler试剂盒 (PE公司 )及ABI310型遗传分析仪的使用说明书进行扩增和检测 ,并分别计算 15个基因座的基因频率、杂合度(H)、个体识别率 (Dp)及多态信息量 (PIC)。2　结果和讨论12 0例无关个体的 15个STR基因座的等位基因频率见表 1。对每个基因座进行 χ2 …     

天津地区朝鲜族9个STR基因座遗传多态性

目的　调查天津地区朝鲜族人群无关个体 9个STR基因座 (D3S135 8、vWA、FGA、D8S1179、D2 1S11、D18S5 1、D5S818、D13S17、D7S82 0 )多态性分布 ,研究其在法医学检验中的应用。方法　应用AmpFLSTR○R　ProfilerPlusTM荧光标记复合扩增系统对 184例天津地区朝鲜族无关个体血样DNA进行 9个STR基因座的复合扩增 ,用ABI310遗传分析仪对扩增产物进行检测 ,用GeneScan、GenoTyper软件进行基因分型 ,统计计算 9个STR基因座的群体遗传学参数。结果　该群体上述 9个STR基因座检出的等位基因及其基因型多态性分布良好 ,经校验 ,符合Hardy Weinberg平衡定律 ,累计个体识别力 (TDP)为 0 99999999996 ,偶合率为 4 .0 6×10 - 11,累积非父排除能力 (PE)为 0 9899。结论　上述 9个STR基因座适用于本地区该群体各类案件的法医学个体识别和亲权鉴定。     

中国广东3个地区汉族人群15个STR基因座遗传多态性

本文对中国广东(广府、客家、潮汕)3个地区汉族2174个健康无关个体进行15个STR基因座遗传多态性进行调查。结果 15个STR基因座检出167~178个等位基因,602~704种基因型,其分布均符合Hardy-Weinberg平衡定律(P0.05)。15个STR基因座在上述地区汉族群体的法医学个体识别及亲权鉴定中具有较高的应用价值。     

大庆地区汉族群体18个STR基因座遗传多态性

目的调查大庆地区汉族人群18个STR基因座的遗传多态性。方法应用DNATyper TM19试剂盒检测221名大庆地区汉族无关个体18个STR基因座的等位基因频率,并应用统计软件计算群体遗传学参数。结果 18个STR基因座的基因型分布均符合Hardy-Weinberg平衡(P>0.05),18个基因座的杂合度(H)在0.608~0.896之间,匹配概率(Pm)在0.016~0.196之间,个体识别概率(DP)在0.804~0.984之间,多态信息含量(PIC)在0.560~0.910之间,非父排除概率(PE)值在0.301~0.788之间。结论 18个STR基因座在大庆汉族人群中有较高的多态性,所得的群体遗传学数据可为大庆地区刑事案件的法医学的个体识别、亲权鉴定和群体遗传学研究提供基础数据。     

应用DNA Typer15TM Direct试剂盒对河南地区汉族人群14个基因座遗传多态性的调查

目的调查河南地区汉族人群14个STR基因座的遗传多态性。同时简要介绍本实验室建库流程。方法应用DNA Typer15TM Direct试剂盒检测359名河南地区汉族无关个体14个STR基因座的等位基因频率,并应用统计软件计算群体遗传学参数。结果 14个STR基因座的基因型分布均符合Hardy-Weinberg平衡(P>0.05),14个基因座的杂合度(H)在0.694～0.922之间,匹配概率(Pm)在0.017～0.131之间,个人识别率(PD)在0.869～0.983之间,多态信息含量(PIC)在0.670～0.910之间,非父排除概率(PE)在0.418～0.841之间。结论 14个STR基因座在河南汉族人群中有较高的多态性,所得的群体遗传学数据可为法医学个人识别和亲子鉴定提供结果评估的依据。应用DNA Typer 15TM Direct试剂盒构建DNA数据库简单经济实用。     

云南玉溪汉族15个STR基因座多态性及遗传关系分析

目的调查玉溪汉族人群15个STR基因座的遗传多态性,并分析与国内部分地区汉族群体的遗传关系。方法采用AmpFLSTR Identifiler试剂盒,复合扩增15个STR基因座,计算基因频率及法医学参数;收集国内其他10个群体的遗传学资料进行遗传距离和聚类分析。结果玉溪汉族群体15个STR基因座等位基因及基因型分布符合Hardy-Weinberg平衡定律,PD值在0.790 6～0.968 1之间,PE值在0.315 9～0.733 5之间,PIC值在0.554 6～0.856 4之间,15个基因座累积个体识别力为0.999 999 999 999 999 99,累积非父排除率为0.999 998。不同地区汉族群体间遗传距离分析提示,玉溪汉族与成都汉族遗传距离最近(0.004 0),其次是河南(0.004 5)和潮汕(0.004 7);内蒙古最远(0.036 1)。结论云南玉溪汉族15个STR基因座具有较高的遗传多态性,适于该群体的法医学应用,遗传关系分析结果可为该群体的起源、迁徙及与其他群体的遗传关系分析提供参考。     

新疆维吾尔族15个STR基因座的遗传多态性

目的　建立新疆维吾尔族 1 5个STR基因座的等位基因分布基础遗传数据库 ,并比较其与天津汉族群体调查结果的差异。方法　应用荧光标记复合扩增、ABI 31 0 0 (Avant)型基因分析仪检测新疆 2 6 5名无关个体AmpFeSTR○RIdentifilerTM系统 ,统计 1 5个STR基因座的群体遗传参数。结果　 2 6 5名无关个体 1 5个STR基因座中共检出 1 5 7个等位基因及 5 2 3种基因型 ,累计个体识别力 (TDP)为 0 999999999999999998,累积非父排除能力 (PE)为 0 .99999984 (三联体 )。结论　新疆维族 1 5个STR基因座的等位基因呈高度多态性分布 ,与天津汉族群体调查数据无显著差异 ,适用于个体识别和亲权鉴定     

江西汉族人群D6S1043等9个STR基因座的遗传多态性研究

目的研究D6S1043、D8S1132、D11S2368、D7S3048、D18S1364、D20S478、D22-GATA198B05、D2S1772、D13S325共9个STR基因座遗传多态性。方法应用PCR扩增,聚丙稀酰胺垂直电泳及银染技术,对200例中国江西汉族人群上述9个STR基因座首次进行了检验分析。结果获得了中国江西汉族人群基因频率分布资料,基因频率分布符合Hardy-Weinberg平衡,杂合度(H)0.7830～0.8768,个体识别率(DP)0.9166～0.9680,非父排除率(PE)0.5795～0.7468,多态信息总量(PIC)0.7493～0.8616。结论D6S1043等9个STR基因座是一组高多态性的遗传标记系统,在法医学及人类遗传学研究中具有重要意义。     

浙江畲族人群9个STR基因座的遗传多态性

目的调查浙江畲族人群STR基因座的遗传多态性,为群体遗传学和法医学个人识别、亲子鉴定提供基础数据。方法采用AmpFlSTRProfilerPlus试剂盒(ABI公司),ABI310基因自动分析仪对浙江畲族120名无关个体血样的D3S1358、VWA、FGA、D8S1179、D21S11、D18S51、D5S818、D13S317和D7S820等9个STR基因座进行等位基因频率和基因型频率调查。结果获得浙江畲族人群9个STR基因座的基因频率分布资料,所有基因座基因型频率分布均符合Hardy—Weinberg平衡,计算得杂合度(H)0.655～0.960,个人识别率(DP)0.878～0.960,非父排除率(PE)0.363～0.677,多态信息总量(PIC)0.68～0.86。结论该9个STR基因座在浙江畲族人群中呈高度多态性,在法医学及人类遗传学研究中具有重要意义。     

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.