二代测序技术在法医遗传学中的应用研究进展(2011～2016)

对生物检材进行DNA分型是解决法医遗传学实践中个体识别和亲权鉴定问题的重要步骤,法医学实践中复杂生物检材和复杂亲缘关系鉴定等一直是现有的检测分析技术的难点和挑战。随着DNA技术的发展,新的检测分析技术不断引入到法医遗传学领域,以期提高检测效能。二代测序技术具有测序通量高、成本低等特点,能够获得样本DNA详细序列和相对含量等信息,有助于生物检材的检测和案件的分析。二代测序技术在法医遗传学领域的应用受到广泛关注,相关的应用研究逐渐增多。本文就目前法医遗传学领域借助二代测序技术对遗传标记分析的研究进展进行总结,希望能为相关研究和应用提供参考。     

二代测序技术在Y染色体遗传标记分型中的法医学应用

法医遗传学领域常利用Y染色体的父系遗传特点,对非重组区遗传标记进行检测并用于亲缘关系鉴定、混合斑检测、家系排查以及种族推断等研究。目前毛细管电泳仍是应用最为广泛的检测技术,基于该技术的商业化检测试剂盒及数据分析处理系统十分成熟。随着生物信息量的增长,传统检测技术通量低的弊端逐渐显现,推动了法医DNA分型技术的革新。近年来,二代测序(next generation sequencing,NGS)技术发展迅速,其应用已被推广到包括法医遗传学在内的各领域,为Y染色体遗传标记的检测提供了新的技术手段。本文就NGS技术应用于法医学Y染色体遗传标记检测的研究现况和应用前景进行阐述,以期为后续司法实务提供新思路。     

法医学二代测序标准化进展与展望

二代测序技术可检测多种法医遗传标记获取海量序列信息,满足法医学实践中精准个体识别、复杂亲缘关系鉴定、特征刻画等应用需求。国内外已开展大量二代测序法医学应用科研工作,但由于缺乏行业标准,二代测序在我国公安实战中并未得到有效应用。目前,法医学二代测序的标准制定面临检测靶标特殊、测序技术流程和结果分析不统一等挑战。本文从核酸标准参考物、测序技术要求、序列多态STR等位基因命名规则等方面,梳理国外法医学二代测序标准化工作进展,并总结国内二代测序检测行业标准现状,希冀为我国法医学二代测序的标准建设提供思路和参考。     

二代测序技术在法医学中的应用

随着二代测序技术的快速发展,其高通量和低成本在生命科学领域应用广泛,测序的通量更高,测序时间和成本不断下降,使得其被广泛应用于微生物研究、古DNA研究、临床诊断、法医学研究等。本文阐述了二代测序技术平台及其遗传标记在法医学中的应用,包括STR分型、SNP分型、HLA基因型预测以及在降解检材中的应用等。     

InDel遗传标记在法医学领域的研究进展

法医DNA分型的遗传标记经历了可变数目串联重复(variable number of tandem repeat,VNTR)序列和短串联重复(short tandem repeat,STR)序列。随着测序技术的产生,出现了第三代遗传标记,因其基因座通常只有两个等位基因,故又被称为二等位基因遗传标记,主要包括单核苷酸多态性(single nucleotide polymorphism,SNP)和插入/缺失(insertion/deletion,In Del)。由DNA片段插入或缺失形成的DNA长度多态性In Del遗传标记分布于整个基因组中,数目众多,兼具STR和SNP遗传标记的优势,现已应用于遗传学、人类学等领域。本文主要对In Del遗传标记在法医学领域的研究进展进行综述,旨在回顾和总结近年来的主要研究成果并为后续研究提供参考。     

法医DNA分型

编者按DNA(脱氧核糖核酸)是生物遗传物质.DNA分型技术在法医物证鉴定中应用日益广泛,在各类重大 刑事案件的侦破中发挥了越来越重要的作用.近10多年,是法医学发展最快的时期,DNA分型技术跨了两大步: 1985年建立的第一代分型技术--DNA指纹,实现了物证鉴定从否定到认定的历史性转变;进入90年代,PCR(聚 合酶链反应)技术问世,可以在体外完成扩增复制靶DNA片段的全过程,是生命科学一项划世纪的进展.以PCR为 基础的第二代DNA分型技术在检测灵敏度上有重大突破,解决了半个多世纪以来困扰法医的微量、陈旧、腐败检材 鉴定的难题.DNA分型的高科技,以其无可争议的认定或否定的鉴定结论,为法庭提供确凿的证据,成为打击犯罪 的有力武器.从本期起,对<法医DNA分型>进行专题讲座,将分期介绍DNA多态性基本原理,DNA分型结论的 评估,法医DNA分型技术与方法,以及DNA分析技术展望等四个部分,以飨读者. 许多涉及人体伤害、死亡的刑事案件,法医常要对现场 遗留的血痕、精斑、毛发、骨骼等人体材料作出鉴定,分析 这类物证是来自被害人或罪犯,称为个人识别或同一性鉴定. 个人识别或同一性鉴定可以通过检测血型进行判断:血型不 同,可排除同一性;血型相同,则不排除同一性.血型如同 人的一种特殊标记,每一个人有独自的血型.血型严格按照 一定的遗传规律从亲代遗传给子代,故称血型是人类的一种 遗传标记.通过对遗传标记的检测分析,人类可分成若干类 型.这种现象叫作遗传学多态性.如按ABO血型分类,就有 A、B、AB和O等4类.多态性的产生原因,是基因座上的 碱基发生了点突变,形成等位基因.在DNA分子中,含有大 量的高多态性基因座及遗传标记,应用分子生物学方法直接 检测分析DNA遗传标记的型别,实现个人识别的目的.通过 分析亲代和子代的遗传标记作亲子鉴定,可以判断父母和孩 子是否亲生关系.对遗传学多态性和遗传标记的研究,为法 医学个人识别和亲子鉴定提供了理论基础.     

焦磷酸测序技术分析单核苷酸多态性在法医学中的应用

单核苷酸多态性（SNP）是新一代的法医学遗传标记,有望成为法医实践中解决高度降解检材及特殊案件DNA鉴定的重要工具。近年来涌现出许多高通量的SNP分析方法,如引物延伸结合时间飞行质谱分析法、微测序法、SNP lex以及焦磷酸测序法等。本文重点对焦磷酸测序技术的原理、步骤及其在法医学中的应用进展进行简要的综述。     

动物DNA分析技术及其法医学应用

动物DNA分析是法医非人源DNA分析的重要内容,对提供侦查线索和审判依据具有特殊的法医学价值.法医动物DNA分析主要涉及家养动物和野生动物两大类别.本文以动物DNA分析在法庭科学中的应用为切入点,综述了动物个体识别、亲缘鉴定、物种鉴定等,动物DNA分析中的遗传标记、检测技术等,并提出法医动物DNA分析存在的问题以及未来...     

DNA甲基化检测方法及其法医学应用研究进展

DNA甲基化是表观遗传标记的重要组成部分,参与基因表达的调控,在生物发育、衰老以及肿瘤学等领域受到广泛关注。由于具有相对稳定性、可遗传、含量丰富、随龄变化等特点,在法医学领域,DNA甲基化可以作为DNA序列相关经典遗传标记的有效补充,用于年龄推断、组织体液来源检测、同卵双生子的鉴定等。DNA甲基化的检测方法主要有基于甲基化敏感限制性内切酶、重亚硫酸盐转化以及甲基化CpG结合蛋白等原理而建立的一系列方法,近年研究表明,第三代测序技术也可用于DNA甲基化检测。本文就DNA甲基化检测方法及在法医学领域的应用研究进行回顾与综述,以期为法医学实践提供参考。     

液相电喷雾离子质谱技术在法医DNA中的应用

生物质谱技术是近年来发展较为迅速的生物分析技术之一,在对大分子生物质量测定中,其以快速、准确、灵敏等优点受到研究者的青睐。其中,液相电喷雾离子电离质谱(LC-ESI-MS)在法医DNA分析中对STR以及SNP遗传标记的检测具有独特的应用价值和广阔的应用前景。本文对ESI-MS的现状和在法医DNA分析中的应用等方面进行了综述,分析了LC-ESI-MS技术在法医学DNA分析中的优缺点,以促进其在国内法医DNA分析中的应用与发展。     

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.     

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.”     

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.     

<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.     

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.)