采用DNA条形码技术鉴定常见杨树种属初探

目的应用DNA条形码技术鉴定杨树种属,为建立现场植物物证种属鉴定方法提供参考信息。方法收集15种常见杨树叶样本,利用DNA条形码技术对ITS2、mat K和rbc L 3条序列进行测序和物种鉴定效率分析,使用MEGA 5软件进行K2P遗传距离和聚类分析。结果除mat K外,其余两条候选片段的PCR扩增及测序效率均为100%;鉴定效率ITS2为53%、mat K为50%、rbc L3为17.9%;以序列组合ITS2+mat K对15种常见杨树在物种水平的鉴定效率为100%。15种杨树ITS2序列中巨霸杨与山杨种间K2P遗传距离最大,为0.047 9;mat K序列中河北杨、小黑杨、新疆杨与银白杨的种间K2P遗传距离最大,均为0.009 0;结论 ITS2+mat K序列组合可以鉴定15种不同种杨树种类,并有望作为杨树品种鉴定的潜在条形码组合。     

利用DNAITS2条形码序列鉴定植物大麻和罂粟

目的分析毒品原植物大麻、罂粟及其混伪品植物r DNA的ITS2序列信息,探索鉴定大麻、罂粟及其混伪品的新方法。方法采用PCR法扩增ITS2序列,双向测序后运用Codon Code Aligner、MEGA5.1软件进行数据处理,计算种内种间K2P距离,构建系统聚类树(NJ树)。结果大麻、罂粟的种内K2P遗传距离为0,大麻、罂粟及其混伪品之间的最小K2P距离为0.187。NJ树表现出明显的单系性。结论利用DNA ITS2条形码序列有可能鉴定出毒品原植物大麻、罂粟。     

基于psbA-trnH条形码的毒品原植物大麻及其混伪品的鉴别

目的 利用叶绿体上的间隔区psbA-trnH条形码序列鉴别毒品原植物大麻及其混伪品,为毒品原植物大麻的鉴定提供新方法.方法 采用PCR法扩增psbA-trnH间隔序列,双向测序后运用CodonCode Aligner、MEGA5.1软件进行数据处理,构建系统聚类树(NJ树).结果 psbA-trnH条形码序列分析表明大麻种内与种间遗传距离具有较大差异,基于psbA-trnH条形码构建的NJ树可鉴别大麻及其混伪品.结论 psbA-trnH 序列可以作为鉴定毒品原植物大麻及其混伪品的候选条形码序列,为毒品原植物大麻的快速、准确鉴定提供了新方法;DNA条形码技术在犯罪案件中涉及的植物鉴定中具有极大的应用前景.     

植物类物证DNA遗传标记鉴定系统的建立

目的建立一套以DNA遗传标记为基础的植物类物证检材的种属鉴定系统。方法收集上海地区常见植物200例,从形态学上确定物种,设计扩增rbc L、mat K、ITS基因片段的引物,用琼脂糖凝胶电泳检测PCR产物并测序,评估三个标记的通用性和识别能力。结果在检测成功率方面,rbc L(99.5%)mat K(92.5%)ITS(86.0%);rbc L+mat K组合检测优于单rbc L或单mat K的识别能力,其识别能力主要在属及属以上水平;ITS检测结果不稳定,不适合作为单标记,但可作为有力补充,rbc L+mat K+ITS组合的识别能力明显高于rbc L+mat K组合,对大部分植物样本种属鉴定能够达到属及属以下水平。结论以rbc L+mat K+ITS组合作为标记的鉴定系统对植物类物证有良好的通用性,其识别能力对大部分植物样本能够达到属及属以下水平。     

mtDNA 12S rRNA基因序列测定在腐烂动物肌肉样本鉴定中的应用

目的利用mtDNA12SrRNA基因序列测定法对宁波森林公安局查获的一例腐烂动物肌肉样本进行种属鉴定,并探讨该方法在腐烂动物肌肉样本鉴定中的应用价值。方法用酚/氯仿法从腐烂动物肌肉样本中提取出基因组总DNA,再用一通用引物通过PCR技术扩增mtDNA上12SrRNA基因的部分片段并进行序列测定。测序结果在GenBank上进行BLAST搜索,再利用DNAMAN软件进行同源性分析。结果扩增产物序列与东北虎的线粒体DNA的12SrRNA基因序列的部分片段的同源性高达99.9%。结论该动物样本为东北虎,本研究所用方法在野生动物案件的样本鉴定中有极高的应用价值。     

RAPD和ISSR分子标记检测大麻的遗传多样性初探

目的利用随机扩增多态性DNA和简单序列重复区间扩增分子标记检测大麻遗传多样性,并探讨其在法医学中的应用价值。方法收集中国4省6个地区的100株大麻叶子样品,采用CTAB法提取基因组DNA,设计选择11个RAPD引物和13个ISSR引物,采用6%中性聚丙烯酰胺凝胶电泳-硝酸银染色法进行检测,根据出现的条带数目和片段大小等分析大麻的多样性。结果 11条RAPD引物扩增出的片段在200bp以上共52条,其中具有多态性的27条;ISSR引物扩增出126条,其中具有多态性的73条;多态性条带比率分别为51.9%和57.9%,其差异不具有统计学意义(P>0.05)。结论 RAPD和ISSR两种方法均可用于大麻遗传多样性分析,对检测毒品原植物的种类和来源地具有一定的应用前景。     

COⅠ基因微条形码技术在毛发种属鉴定中的应用

目的利用COⅠ基因微条形码技术对哺乳动物毛发进行种属鉴定。方法设计一对哺乳动物COⅠ基因微条形码通用引物,利用共同区PCR技术对来自于哺乳纲5个目11个种属的实验动物毛发DNA进行扩增,并对扩增产物进行双向引物测序,将测序结果进行拼接后所得的基因序列输入BOLD数据库进行同源性比对。结果本研究设计的微条形码通用引物能够对所有种属实验动物毛发DNA进行扩增,扩增片段长度147 bp。数据库同源比对结果显示最匹配物种与实验动物种属相符,除狮同源匹配度为98.99%外,其他实验动物同源匹配度均为100%,且狮种内遗传距离1%,种间遗传距离大于种内遗传距离十倍,可以进行种属判定。结论建立的COⅠ基因微条形码技术能够快速准确地对哺乳动物毛发检材进行种属鉴定。     

尿液及尿斑DNA分型的研究

目的研究尿液及尿斑的DNA提取及其检验。方法用Chelex100法及QIAampMiniKit提取尿液及尿斑样本中的DNA,进行PCR扩增及STR检验。结果新鲜的及存放时间在12h以内的尿液样本能得到较好的分型结果;存放2d左右的尿液样本有50%能检出基因型;存放7d及更长时间的尿液样本全部不能检出基因型;尿斑样本的分型成功率很低。结论较新鲜的尿液样本均能进行DNA分型,在法医检案中具有应用价值。     

利用人体携带植物基因信息推断居住地

目的利用从未知名死者肺组织中获取的植物花粉基因序列鉴定植物种类,再根据植物的分布区域推断死者可能长期生活的地区,缩小侦查范围,为案件侦破提供线索。方法提取死者肺组织,采用mCTAB法提取总DNA,利用专一扩增matK和rbcL的引物获取这两个植物DNA条形码的基因片段并测定基因序列,经生物信息学分析得到目的基因片段的DNA序列,将这些序列与参考序列数据合并,进行系统发育分析,确定所获取的DNA序列所属的物种,根据物种的分布信息推断死者生前可能长期生活的地区。结果该死者肺组织中存在27科31属32种植物的基因片段,其中有一定指示作用的9个属的植物大多为海南、广东、广西和云南的特有植物,表明死者生前可能长期在这些地区居住。经调查,死者生前于广西南部某县长期生活,与上述研究结果相符。结论利用人体肺组织内所携带植物的基因信息推断居住地的方法,可以辅助推断死者生前的长期居住地,为无名尸案件的尸源查找提供了新的思路。     

粪便DNA提取及检验

目的　研究人类粪便DNA的提取和检验方法。方法　 8人份粪便样本 ,磁珠法提取DNA后 ,进行STR复合扩增和mtDNAHVI区测序分析。结果　用 2种方法提取的粪便DNA ,STR复合扩增检验均未获成功 ;方法1提取的粪便DNA有 6个样本、方法 2有 7个样本获得了清晰可读的mtDNAHVI区序列 ,并与唾液对照样本DNA的序列完全一致。结论　用本文建立的方法提取粪便DNA ,不适于STR分析 ,可通过mtDNA测序分析进行检验。     

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.     

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.     

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.     

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.