PowerPlex21直扩法与磁珠法用于毛发STR检验的比较

目的比较Power Plex21直接扩增法与磁珠提取后扩增法用于带毛囊毛发STR检验的效果。方法带毛囊毛发平均分成2组,每组含拔取毛发20根、自然脱落带毛囊毛发20根,剪取毛囊后1组用Power Plex21试剂盒直接扩增,1组先用磁珠法提取DNA然后扩增Power Plex21试剂盒,扩增产物在3130XL遗传分析仪上进行电泳检测分析。结果拔取毛发直接扩增和磁珠提取后扩增均成功检出全部STR基因型。自然脱落带毛囊毛发直接扩增检出STR基因型的成功率为55%,磁珠提取后扩增检出STR基因型的成功率为25%。结论 Power Plex21直接扩增法比磁珠提取后扩增更适于带毛囊毛发的STR检验。     

脱落毛发及毛干DNA的STR分型研究

目的探讨脱落毛发及毛干细胞核DNA提取、含量和STR分型问题。方法对脱落毛发或毛干进行DNA提取和定量,使用低扩增体系、增加循环次数和多次平行扩增等方法扩增DNA样本,采用叠加比较的方法分析STR分型。结果15cm脱落毛发样品DNA含量大于0．3ng的样品占52．8％,STR分型成功率为55．6％;15cm毛干样品DNA含量大于0．3ng的样品占30．6％,STR分型成功率为25％。结论采用增加循环次数、多次平行扩增等LCN—STR分型方法和Mini—STR试剂盒有助于脱落毛发及毛千的STR基因座分型获得。     

DNA IQ^TM SYSTEM在疑难指甲DNA检验中的应用

目的探索DNA IQTMSYSTEM在疑难指甲DNA提取中的应用。方法 15份疑难指甲采用Chelex方法检验没有成功获得STR分型图谱,采用DNA IQTMSYSTEM提取法并纯化,采用Identifiler PLUS试剂盒进行复合扩增,产物经ABI3130XL型DNA基因分析仪检测。结果成功获得15例疑难指甲的STR基因座DNA分型。结论 DNA IQTMSYSTEM方法能快速、有效提取疑难指甲DNA进行STR分型。     

氨基比林血痕预试验处理血痕后样本的DNA定量

目的：探讨氨基比林血痕预试验处理血痕后样本DNA含量的变化及对STR分型检测的影响。方法10名健康无关个体EDTA抗凝血液制成滤纸血痕,氨基比林血痕预试验检测,按试验后血样干燥保存时间分30 min、1 h、3 h、6 h、12 h、24 h共6个实验组,并采用磁珠法、QIAcube DNA纯化法、Chelex-100法三种方法提取样本DNA,应用荧光定量PCR检测样本DNA含量,PCR-STR荧光技术进行STR分型。结果提取方法相同时,氨基比林血痕预试验后血样随干燥保存时间的延长,样本DNA含量呈逐渐降低的趋势。保存时间相同时,不同DNA提取方法间,样本DNA含量差异也有统计学意义。90.56%样本均可获得16个STR基因座明确分型。结论氨基比林血痕预试验对血痕样本DNA有损伤,24 h内多可获有效STR分型。磁珠法提取样本DNA进行STR分型,效果最好。     

衣物类生物检材DNA检验的研究

目的建立对衣物类生物检材STR检验的有效自动提取纯化方法。方法对100例衣物类生物检材用EZ1DNA Investigator试剂盒、EZ1Advanced XL工作站的Large-Volume程序(大体积法)进行提取纯化,AmpFLSTR~Identifiler~Plus荧光STR复合扩增,3500x L型遗传分析仪分析结果。结果 69份检材中检出了单一DNA分型结果,9份检出了混合基因型,22份未检出基因型。结论该方法对衣物类生物检材DNA提取纯化后进行荧光STR检测,可应用于法庭科学实践。     

福尔马林固定组织SNP与STR检测的比较

目的检测经长期福尔马林固定的组织降解情况,并比较组织中SNP与STR的检出率。方法本文对24例经福尔马林固定、-20℃保存5年的组织样本,采用Quantifiler?Trio DNA定量试剂盒检测样本DNA的降解系数及浓度,运用55-SNPs SNa Pshot复合分型体系和Power Plex?21试剂盒分别进行SNP与STR检测。结果大部分样本降解系数在1~8,发生不同程度的降解。与未降解样本相比,SNP分型完全一致,检出率为100%;其中8例样本STR分型存在33个等位基因丢失,降解系数均大于2.6,且75.8%的等位基因片段长度大于300bp。当样本检测出16个STR基因座时,似然率与54个SNP相当。当样本检出大于17个STR时,似然率大于54个SNP。STR基因座片段长度与等位基因检出率之间呈负相关。除2例样本降解系数较小却发生等位基因丢失外,其余样本降解系数与等位基因检出率之间呈负相关。结论经福尔马林长期固定的组织DNA易降解,检测SNP明显优于STR,但需要更多的SNP以提高个体识别能力。     

压力循环技术用于人指甲DNA提取及方法学评价

目的将压力循环技术（PCT）用于指甲DNA提取,并对方法学进行评价。方法收集10份人指甲样本,剪碎约为1mm×1mm大小,采用10%漂白粉水,10%SDS,10%漂白粉水,无菌水清洗样本。10份样本各分成两组,1组用压力循环技术处理,另1组不作处理,提取DNA经复合扩增并进行STR分型检测,用于评价压力循环技术的作用。取5份指甲样本用血浸泡,5份用去离子水浸泡,之后采用上述清洗方法各清洗1-3次,收集各次清洗用的无菌水提取DNA,经STR分型检测,用于评价清洗对去除外源性DNA的效果。结果 10份经压力循环技术处理的样本中有7例比相应未经处理样本DNA提取量更高,但两组进行统计学处理,差异不具有统计学意义（P〉0.05）;两组样本中提取DNA含量在0.026 ng以上的样本均得到完整的STR分型,与相应口腔拭子样本对照准确无误。血污染和非血污染样本清洗二次以上,均可避免外源性DNA的污染。结论使用压力循环技术并配合本文清洗方法,可有效提高人指甲DNA的提取效率,并避免外源性生物DNA的干扰,保证DNA分型结果的准确。     

人肺癌组织19个常染色体STR及性别基因座变异分析

目的观察分析人肺癌组织19个常染色体STR及性别基因座等位基因变异情况。方法收集72例人肺癌组织和相对应的癌旁正常肺组织,采用Chelex-100法提取DNA,Golden eye 20A试剂盒进行PCR扩增,3130XL DNA遗传分析仪检测STR型别。结果 72例癌组织中有30例(41.67%),在19个常染色体STR基因座及Amel基因座上检出83次变异,其中等位基因增加11次、变更2次,杂合等位基因完全性丢失20次,部分性丢失50次。常染色体基因座检出变异次数最多为D3S1358和CSF1PO(均8次),Amel基因座检出2次变异,TPOX基因座未检出变异。杂合等位基因部分性丢失最常见,占总变异次数的60.24%,在同一肺癌组织中多个基因座可同时发生变异。结论恶性肿瘤组织较常发生等位基因变异,进行STR分析时应慎重判型。     

烟蒂DNA分型的研究

目的 研究烟蒂中DNA提取及其检验。方法 用Chelex-100法提取170枚烟蒂样本的DNA,进行PCR扩增及STR检验。结果 除1名志愿者提供的21枚烟蒂外层纸未能检出STR基因分型外,其余烟蒂外层纸均得到分型结果。加入少许烟丝的样本未能检出STR分型,与口唇接触的海绵有时可检出基因型,6个月内的烟蒂可检出小片段基因座。结论 烟蒂能进行DNA分型,在法医检案中具有应用价值。     

茚三酮薰显法在人体接触细胞发现采集中的应用

目的 研究茚三酮薰显法在人体接触细胞发现采集中的应用价值.方法 对衣服、口罩、棍棒等可疑人体接触细胞检材258份,采用1％茚三酮溶液进行显色反应,然后用磁珠法提取DNA,并进行DNA定量和STR检测.结果 可疑人体接触细胞检材中有172份显色反应阳性,其中115份检出的DNA浓度在0.02ng/μL以上并检出6个以上STR基因座的基因型,检出率为66.86％;显色反应阴性的86份检材均未检出DNA浓度或成功进行STR基因型.结论 茚三酮薰显技术可用于指导案件人体接触细胞的发现采集.     

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.     

Turning a Madhyamaka Trick: Reply to Huntington

Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that he is wrong in all respects: Nāgārjuna and Candrakīrti deploy arguments, take themselves to do so, and even if they did not, we would be wise to do so in commenting on their texts.     

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.”     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

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.