基于股骨组织形态学变化进行种属鉴别CSCD

目的研究成年人,成年黄牛、马、家猪、山羊、绵羊、狗、猫、长毛兔、鹅、鸭、鸡共11种动物股骨组织形态学结构,建立有效的种属鉴别方法。方法取进行尸体检验的成人(20周岁以上)右股骨中段约4 cm,同时取11种常见动物右腿股骨中段约4 cm,脱钙后制作成骨组织切片,在光学显微镜下观察,选取25个指标按人与哺乳动物、人与家禽、人与11种动物进行逐步判别分析。结果股骨中段骨密质的组织学结构具有明显的种属特征,且骨单位形态和数量呈现明显的生物进化趋势。选出11项指标建立人与11种动物的种属判别方程,人与哺乳动物的正确判别率可达96.3%,人与家禽的正确判别率可达100%,人与11种动物的正确判别率可达89.4%。结论本研究建立的人与其他种属动物的判别方程具有较高的正确判别率,可以用于实际检案中的种属鉴别。     

基于股骨组织形态学变化进行种属鉴别

目的研究成年人,成年黄牛、马、家猪、山羊、绵羊、狗、猫、长毛兔、鹅、鸭、鸡共11种动物股骨组织形态学结构,建立有效的种属鉴别方法。方法取进行尸体检验的成人(20周岁以上)右股骨中段约4 cm,同时取11种常见动物右腿股骨中段约4 cm,脱钙后制作成骨组织切片,在光学显微镜下观察,选取25个指标按人与哺乳动物、人与家禽、人与11种动物进行逐步判别分析。结果股骨中段骨密质的组织学结构具有明显的种属特征,且骨单位形态和数量呈现明显的生物进化趋势。选出11项指标建立人与11种动物的种属判别方程,人与哺乳动物的正确判别率可达96.3%,人与家禽的正确判别率可达100%,人与11种动物的正确判别率可达89.4%。结论本研究建立的人与其他种属动物的判别方程具有较高的正确判别率,可以用于实际检案中的种属鉴别。     

马和人股骨碎片组织形态学结构特征及其鉴别

目的研究成体马和成年人的股骨组织形态学结构,分析其组织学特征,建立人与马之间的种属鉴别方法。方法取来源于尸体检验的成人右股骨中段约4cm,同时收集马的右腿股骨,取中段约4cm,脱钙后制作成厚约25μm的骨组织切片,在光学显微镜下观察,将显微镜下的图像录入电脑,选取25项指标进行逐步判别分析。结果马和人在哈氏系统数量、哈氏系统直径等13个指标上具有显著差异,用这些指标建立种属判别数学模型,经盲测检验,二者的判别率可达99.6%。结论马和人的股骨组织学结构具有明显的种属特征,建立的判别方程可以有效地鉴别马和人的股骨碎片。     

丛状骨和骨单位带的种属特征及法医学应用价值

目的 探讨丛状骨和骨单位带的种属特征及其法医学应用价值。方法 人及猪、牛、羊、狗长骨中段横切磨片35张，在光学显微镜下观察骨组织中丛状骨和骨单位带的形态学特征。结果 丛状骨和骨单位带在猪、牛、羊、狗的密质骨中广泛存在，人骨组织中几乎不见；同种动物不同个体之间骨组织学结构也存在差异。结论 观察丛状骨和骨单位带是根据人骨鉴别种属的重要排除指标。     

人与狗、猪、牛、羊长骨哈氏系统图像分析的比较

目的探讨人与狗、猪、牛、羊长骨的哈氏系统的形态特点、图像分析特点及其鉴别要点。方法制作人与狗、猪、牛、羊长骨中段横切磨片35张,光镜下观察比较哈氏系统,并在研究型显微镜下进行图像分析。结果人骨无丛状骨和骨单位带;人与狗、猪、牛、羊骨的哈氏系统在形状、大小、分布位置、均匀程度等方面存在明显差异;人骨哈佛骨板层数最多,哈氏系统直径最大;中央管直径和面积百分比的图像分析结果显示人与动物骨的差异均有显著意义。结论(1)丛状骨、骨单位带在种属鉴定中可作为人骨的排除指标;(2)人骨与狗、猪、牛、羊骨在哈氏系统结构方面有明显区别;(3)利用图像分析进行种属鉴定,中央管面积百分比是区别人骨与动物骨的重要参考指标。     

扩增Amelogenin基因用于生物检材种属鉴定

目的扩增Amelogenin基因测定血痕或组织的种属,以确定在法医学检验中的应用价值。方法收集猪、羊、马等10几种常见动物的血痕或肌肉组织,应用PCR扩增Amelogenin基因,PAGE电泳,银染后观察结果。结果哺乳动物猪、牛、狗、羊、马、驴动物血痕扩增产物为1条带,片段长度102bp。猕猴检见106bp和112bp两条带,与人血痕没有区别。兔、猫、鼠血痕未检出特异性片段。其它常见物种鳝鱼、青蛙、鸭、鹅、鸽、鹌鹑、麻雀等均未见扩增产物。结论扩增Amelogenin基因进行种属鉴定,方法简单,灵敏度高,可应用于法医检案。     

扩增12S rRNA基因鉴定生物检材种属

目的建立一种能够在同一反应条件下鉴定多个具体物种．又满足简单、快速、特异、灵敏、准确等实用要求的种属鉴定方法。方法从GenBank中获取人、鸡、鸭、鹅、猪、兔、鼠、绵羊、水牛、狗、山羊等11个物种的12SrRNA基因序列．设计一对针对上述11个物种的通用引物和分别针对人、鸡和鸭的特异引物,同时扩增各物种12SrRNA基因。以通用引物扩增片段为内部对照．以特异引物扩增片段用于人、鸡和鸭的种属鉴定,并分别对人、鸡、鸭单一检材以及人和鸡、人和鸭、鸡和鸭等二元混合DNA进行鉴定。结果通用引物扩增,各物种均有400bp左右的扩增片段：特异引物只对各自目标种属有扩增产物,片段大小：人163bp、鸡286bp、鸭374bp;测序结果与GenBank既有序列比对,Identities分值：人100％、鸡99％、鸭100％;通用引物扩增人、鸡和鸭检材的灵敏度为2．5Pg;特异引物扩增灵敏度人为2．5pg,鸡、鸭均为200Pg;混合DNA中任一种DNA的含量只要高于检测灵敏度即可被准确检出．不受另一种DNA量的干扰：盲测结果准确。结论本方法可以利用同一种PCR反应条件鉴定多个物种的种属。     

人和猪、羊、牛肌组织形态的比较及法医学意义

目的观察不同种属肌组织形态的特征指标,建立种属鉴别的判别方程,尝试建立一种种属鉴别新方法。方法分别提取20名成年死者三个部位(肱三头肌、股二头肌和竖脊肌)的肌组织和达到出栏年龄的猪、羊、牛各20头三个部位(臂三头肌、股二头肌和背最长肌)的肌组织,制成石蜡切片。测量人及猪、羊、牛肌组织的11项观察指标,并应用统计学方法进行分析,建立种属判别方程。结果筛选出4项观察指标建立人与猪、羊、牛之间种属鉴别的判别方程,对人肌组织的判别准确率可达90%,对猪、羊、牛肌组织的判别准确率分别可达80%、100%和80%。结论形态学方法为人与猪、羊、牛之间肌组织的种属鉴别提供了一种新的方法,可为动物种属鉴别提供参考依据。     

人和动物SON基因3’非编码区的PCR测序分析

目的 研究人和猕猴、阿拉伯狒狒、猪、牛、羊、马、驴、骡、狗、猫、兔、大白鼠、小白鼠、豚鼠等14种哺乳类动物SON基因3’非编码区(3’UTR)的种属特异性碱基序列差异。方法 对人和上述14种哺乳类的SON基因3’非编码区中的部分种属特异性区域进行PCR测序分析。结果 人有2条扩增片段和14种哺乳类动物各有1条扩增片段的碱基序列;人无关个体和同一种属不同个体动物DNA扩增片段的碱基序列相同,人、猕猴、阿拉伯狒狒、猪、牛、羊、马、驴、骡、狗、猫、兔、大白鼠、小白鼠、豚鼠DNA的SON基因3’UTR扩增片段之间存在碱基序列差异。结论 SON基因3’UTR是一个具有良好种属特异性的遗传标记,采用SON基因3’UTR扩增测序技术可以对人和上述14种哺乳类动物进行准确的种属鉴定。     

同时鉴定9种肉源种属的复合检测体系的建立及其应用

目的建立一种可以同时鉴定猪、牛、羊、鸡、鸭、猫、狗、鼠和鲤鱼的多重PCR检测方法,并测试其技术性能指标,评估其在法医学或食品安全事件中的应用价值。方法根据上述9种动物的线粒体细胞色素b基因,利用其片段中种间特异性强的序列设计引物,采用毛细管电泳检测平台对各种属PCR扩增产物进行检测,依据扩增片段长度的差异与标记的荧光对初始模板的肉源种属进行鉴别;并通过扩增特异性、实际样本测试、混合样本检测灵敏度等指标评价该方法在实际法医学或食品安全案件中的应用价值。结果经过验证,建立的同时鉴定9种肉源种属的复合检测体系对其中任意一个种属的检测特异性均较高,且灵敏度较强,能够满足绝大多数法医学或食品安全案件中的检测要求。结论本研究建立的肉源种属复合检测体系可以在法医学未知种属样本的鉴定及食品安全肉类掺假等案件中提供帮助。     

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.     

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.     

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.     

<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.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

Otherness in the Pratyabhijñā philosophy

Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya).     

The Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi

This paper presents an English translation from the original Tamil of the canonical Saivite hagiographical work, the Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi. The date of this work is disputed, but it was probably composed at some point between 870 and 1118 CE. This classical Tamil poem gives in summary form the lives of the sixty three Saivite saints of the sixth to ninth centuries known as the Nāyaṉmār, or Tiruttoṇṭar (“holy servants”, sc. of the Lord Siva). The paper also includes an Introduction, setting out the context of the poem and its place in the Saivite literary tradition from which the Saiva Siddhanta philosophy subsequently developed, and Notes which explain the mythological and other references which the poem contains.     

The Problem with Pretending: Rāmānuja’s Arguments Against <Emphasis Type="Italic">Jīvanmukti</Emphasis>

In his Brahmasūtrabhāṣya 1.1.4, Rāmānuja argues that the knowledge of the liberated person precludes ignorance and its effects, and therefore precludes the possibility of jīvanmukti (embodied liberation). The Advaitin replies that the knowledge of the liberated is consistent with a certain kind of karma that prolongs embodiment, hence jīvanmukti is possible. In his Bhagavadgītābhāṣya 2.12, however, Rāmānuja points out that even if the jīvanmukta (embodied liberated person) still experiences appearances, he does not count them as reasons for acting, and therefore does not act. Hence Rāmānuja’s objection to jīvanmukti is both conceptual and practical, and it is the practical problem that is the more difficult to resolve.     

Locating Humour in Indian Buddhist Monastic Law Codes: A Comparative Approach

It has been claimed that Indian Buddhism, as opposed to East Asian Chan/Zen traditions, was somehow against humour. In this paper I contend that humour is discernible in canonical Indian Buddhist texts, particularly in Indian Buddhist monastic law codes (Vinaya). I will attempt to establish that what we find in these texts sometimes is not only humourous but that it is intentionally so. I approach this topic by comparing different versions of the same narratives preserved in Indian Buddhist monastic law codes. This is a revised version of a paper presented at the XVth Congress of the International Association of Buddhist Studies, Atlanta, Georgia, USA, June 23-29, 2008. I wish to acknowledge financial assistance from the Arts Research Board, McMaster University.