共有等位基因数判别函数法在全同胞关系鉴定中的应用

目的建立共有等位基因数判别函数的全同胞鉴定方法,探讨检测基因座数目对鉴定的影响。方法根据344对全同胞和两两随机组合的3693对无关个体的19、21和39个常染色体STR分型结果,统计共有等位基因数,并利用SPSS软件中的Fisher判别分析法,分别建立全同胞-无关个体的判别函数及后验概率。结果同胞对和无关个体对共有等位基因数均符合正态分布,具有显著性差异,19、21和39个STR基因座同胞组判别函数分别为:L同胞=3.336×S19-40.484,L同胞=3.452×S21-46.289,L同胞=3.368×S39-84.891;无关个体组分别为:L无关=1.675×S19-10.725,L无关=1.758×S21-12.523,L无关=1.873×S39-26.738;平均错判率分别为2.060%、1.705%和0.570%。结论共有等位基因数判别函数法在全同胞-无关个体鉴定中具有应用价值,且检测基因座越多越有利于全同胞鉴定,降低错判风险。     

应用常染色体STR基因座共有等位基因数判别全同胞关系

目的建立基于常染色体STR基因座共有等位基因数的全同胞关系判别标准。方法根据280对全同胞及2003对无关个体Identifiler系统15个STR基因座的分型结果,对15个STR基因座的共有等位基因数（S15）和全同胞指数（FSI）进行统计,应用SAS8.2软件包得出Fisher判别函数并与ITO法结果进行比较。结果全同胞对及无关个体对中共有等位基因数目均符合正态分布。采用Identifiler系统15个STR基因座共有等位基因数进行全同胞关系判别时,判别函数分别为：ZFS=3.26970S15-31.51174和ZUI=1.70058S15-8.52411。用上述判别函数进行全同胞/无关个体关系判别时的平均错判率为0.0298。15个STR基因座共有等位基因数法、CODIS13个STR基因座共有等位基因数法与ITO法判别结果差异无统计学意义。结论应用常染色体STR基因座的共有等位基因数判别全同胞关系简便、可信,易于掌握且不受STR基因座等位基因频率的影响。     

依据共有STR基因座数判别全同胞关系

目的建立并探讨基于共有STR基因座数的全同胞关系判别方法。方法根据280对全同胞（fullsibling,FS）及2 003对无关个体（unrelated individual,UI）Identifiler系统15个STR基因座的分型结果,采用计数法计算全不同基因座数（A0）、半相同基因座数（A1）和全相同基因座数（A2）,依据ITO法计算每对受试者的全同胞指数（FSI）,应用判别分析得出基于共有基因座数或FSI进行全同胞及无关个体关系判别的Fisher判别函数,并比较其判别效能。结果全同胞对中的A1、A2和无关个体对中的A0、A1均呈正态分布,全同胞对中的A0和无关个体对中的A2均呈偏态分布。A1在两组人群中的分布差异无统计学意义（P〉0.01）。同时采用A0和A2建立的全同胞及无关个体关系的判别函数分别为ZFS=0.99817A0＋4.24442A2-12.77970和ZUI=2.014 56 A0＋1.546 58 A2-7.280 76。采用上述判别函数进行全同胞及无关个体关系判别的平均错判率为0.049 0。上述判别函数的判别效能与基于FSI的判别函数的判别效能差异无统计学意义。结论可以采用Identifiler系统的共有基因座数进行全同胞及无关个体关系的判别,所建立的判别公式的判别效能与经典ITO法相近。     

ITO法和判别函数法在同胞关系鉴定中的应用

目的探讨ITO法和判别函数法在全同胞、半同胞关系鉴定中的应用价值。方法根据500对全同胞、50对半同胞及500对无关个体的15个STR基因座（PowerPlex^TM 16体系）的分型结果,采用ITO法分别计算全同胞关系指数（FSI）、半同胞关系指数（HSI）及其比值（FSI：HSI）。比较三组配对个体的等位基因匹配情况,计算分型结果全不同的基因座数（x0）、半相同的基因座数（x1）和完全相同的基因座数（x2）,利用SPSS 13．0分析软件建立全同胞、半同胞和无关个体的判别函数。结果（1）以FSI≥19、FSI〈1作为全同胞与无关个体的判别标准,交互准确率为96.4％;以HSI≥19、HSI〈I作为半同胞与无关个体的判别标准,交互准确率为85.3％;以FSI：HSI≥1、FSI：HSI〈1作为全同胞与半同胞的判别标准,交互准确率为87．5％。（2）分别建立了全同胞-半同胞-无关个体、全同胞-无关个体、半同胞-无关个体、全同胞-半同胞4组判别函数．判别函数交互准确率为84．4％～97．7％,其中同胞-无关个体判别准确率最高。结论ITO法与判别函数法在全同胞、半同胞鉴定中均具有较高的应用价值。     

Y染色体微缺失和突变的全同胞关系鉴定

目的探讨Y染色体微缺失和突变时,两男性个体间的全同胞关系鉴定。方法提取两样本DNA,检测Y-STR分型及常染色体STR分型,通过IBS法、ITO法及全同胞-无关个体判别函数法计算两个体间的全同胞关系。结果 33个Y-STR基因座中有2个基因座存在突变,其中一样本存在19个基因座的缺失。两样本IBS为53,大于阈值42;累积全同胞关系指数为1.36×10~(16),远远大于19;全同胞-无关个体判别函数D_(FS2)D_(R2)。因此倾向于认为两个体为全同胞。结论对于Y染色体微缺失和突变需要进行父系鉴定的情况,可以综合应用IBS法、ITO法以及全同胞-无关个体判别函数法以得出更为可靠的鉴定意见。     

判别函数在同胞鉴定中的应用

目的探讨判别函数法在全同胞与半同胞鉴定中的应用价值。方法根据360对全同胞、90对半同胞及360对无关个体的15个STR基因座分型结果,计算全不同(X0)、半相同(X1)和完全相同(X2)的基因座数目,分别根据DFS1=3.898X0+3.973X1-19.481,DHS1=5.687X0+5.300X1-35.112及DR1=7.309X0+5.533X1-44.941的全同胞/半同胞/无关个体判别函数、DFS2=3.872X0+3.931X1-18.895及DR2=7.303X0+5.473X1-44.298全同胞/无关个体判别函数和DHS3=10.227X0+10.436X1-66.102及DR3=11.863X0+11.089X1-79.494半同胞/无关个体判别函数进行判别。结果判别准确率:①用全同胞/半同胞/无关个体判别函数,全同胞组为83.61%,半同胞组为81.11%,无关个体组为83.06%;②用全同胞/无关个体判别函数,全同胞组为96.39%,无关个体组为98.61%;③用半同胞/无关个体判别函数,半同胞组为88.89%,无关个体组为85.00%。结论本文3种判别函数可应用于同胞鉴定,尤其运用全同胞/无关个体判别函数判断同胞关系准确率高,有较高的应用价值。     

共有基因数在同胞鉴定中应用的研究

目的　探索利用两个体间共有基因数目资料进行同胞关系鉴定的应用价值。方法　根据 80 7对同胞及无关个体的 13个STR基因座的分型结果 ,进行统计学计算。结果　同胞间及无关个体间共有基因数目均符合正态分布 ,分别得到同胞及无关个体关系的判别函数和后验概率 ,以及该方法的平均错判率。其中同胞组判别函数为 :L同胞 =-2 7 0 870 3 +3 2 0 2 3 2S (S为共有基因个数 ) ;无关个体组判别函数为 :L无关 =-7 495 63 +1 685 0 9S ,用上述判别函数进行同胞 /无关个体关系判别时的平均错判率为 0 0 2 65。结论　当共有基因数目大于 17或小于 8时 ,两个体为同胞或无关个体的后验概率分别大于 0 9980和 0 9994。此方法不失为同胞关系鉴定的可信度较高的方法。     

IBS法鉴定全同胞关系的错判概率分析

目的以随机模拟法进行IBS鉴定全同胞关系的错判概率分析。方法分别在19、29、39个常染色体STR检测系统上,以随机模拟法产生1000万对全同胞和无关个体样本,按照《生物学全同胞关系鉴定实施规范》采用IBS法鉴定全同胞关系,统计假阳性概率和假阴性概率。结果在19个STR检测系统上,按照规范的IBS评分标准的假阳性概率和假阴性概率分别为1.6×10~(-4)和1.4×10~(-4);在29个STR检测系统上的假阳性概率和假阴性概率分别为2.4×10~(-4)和2.3×10-6;在39个STR检测系统上的假阳性概率和假阴性概率分别为2.9×10~(-4)和0。结论规范中IBS法错判概率极低,判定结果保守,具有很好的应用价值。     

IBS评分法鉴定全同胞关系及其临界值查询表的构建CSCD

目的建立包含不同个数STR基因座检测体系在不同错判标准下的IBS临界值和检测效能查询表。方法收集267对全同胞和360对无关个体血样,采用Goldeneye^(TM) 20A体系进行19个常染色体STR基因座的分型,按照《生物学全同胞关系鉴定实施规范》采用IBS评分法判定全同胞关系。通过理论推算,计算包含不同个数STR基因座检测体系在不同错判标准下的IBS临界值和检测效能。结果按照规范的IBS评分标准对全同胞和无关个体的鉴别效能为0.764 0,错判率为0,理论推算和样本观察值相符。包含不同个数STR基因座检测体系的全同胞鉴定IBS评分临界值查询表构建成功。结论该规范的IBS评分法检测效力较高,错判率极低,判定结果相对保守。包含不同个数STR基因座检测体系的全同胞鉴定IBS评分临界值查询表为全同胞鉴定的结果评判提供了重要的参考数据,具有很好的应用价值。     

IBS评分法鉴定全同胞关系及其临界值查询表的构建

目的建立包含不同个数STR基因座检测体系在不同错判标准下的IBS临界值和检测效能查询表。方法收集267对全同胞和360对无关个体血样,采用Goldeneye~(TM) 20A体系进行19个常染色体STR基因座的分型,按照《生物学全同胞关系鉴定实施规范》采用IBS评分法判定全同胞关系。通过理论推算,计算包含不同个数STR基因座检测体系在不同错判标准下的IBS临界值和检测效能。结果按照规范的IBS评分标准对全同胞和无关个体的鉴别效能为0.764 0,错判率为0,理论推算和样本观察值相符。包含不同个数STR基因座检测体系的全同胞鉴定IBS评分临界值查询表构建成功。结论该规范的IBS评分法检测效力较高,错判率极低,判定结果相对保守。包含不同个数STR基因座检测体系的全同胞鉴定IBS评分临界值查询表为全同胞鉴定的结果评判提供了重要的参考数据,具有很好的应用价值。     

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.     

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.     

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.     

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.