精子富集柱分离技术的研究

目的在传统差异裂解法基础上,研究建立新的混合斑检材中精子分离技术。方法根据精细胞的结构特点,研制精子富集柱。取混合斑检材经第一步消化后的混合液,加入精子富集柱中离心,使DNA等小分子物质透过,而精细胞被特异性黏附和拦截在富集层中。采用本文技术和常规裂解方法对12份混合斑检材中精子进行分离,分离后精子DNA采用Identifiler试剂盒进行PCR扩增和电泳检测。结果混合斑检材经精子富集柱分离后均获得单一男性精子的STR分型结果,而12份检材用常规裂解方法分离,其中有6份检材女性成分去除不完全或未能检出精子STR基因型。结论本研究建立的精子富集柱分离技术适用于常见混合斑检材中精子的分离,特别适合对含有大量女性混合物而精子量较少检材的分离提取。     

手纸中混合斑的精子DNA提取方法探讨

混合斑的精子DNA提取是法医物证DNA分析中的一种重要技术,能否从中成功地提取有效的模板DNA,将最终决定能否将罪犯绳之以法。在实际检案中,当遇到手纸中的混合斑时,由于手纸遇水后纤维分解,形成糊状物质,导致混合斑与载体难以分离去除;有些手纸中含有漂染剂,对PCR扩增有抑制作用。为此,手纸中混合斑的精子DNA提取是一个广泛性的难题。笔者对通用的混合斑二步提取法进行改良,有效地解决了上述难题,并在实际检案应用中取得了满意的结果。1检材与方法1.1检材日常检案中涉及的含有混合斑的手纸30份。1.2方法1.2.1DNA提取1.2.1.1常规法(1…     

宿迁地区汉族人群25个Y-STR遗传标记的遗传多态性

<正>Y染色体是人类染色体中最小的一条,目前已经精确定位到Y染色体上的STR遗传标记有400多个~([1]),而在法医学领域被广泛研究的只有20多个~([2,3])。YSTR遗传标记被广泛应用于人类进化、群体遗传结构分析、亲子鉴定、性犯罪等领域。Y-STR遗传标记呈现严格的父系遗传特征,在混合斑男性成分分析、男性个体来源推断、父系亲权     

法医学混合斑研究进展

混合斑是性侵案件中常见生物检材,对其分析结果的解释是法医学检验中的难点之一。混合斑的种类较多,多个个体或多种体液、分泌液形成混合斑的提取、分离方法比较复杂。目前,法医学用于对混合斑量化评估主要应用杂合型均衡比和混合比例两个参数,而其分析受多种因素的影响。分析常用的遗传标记包括:常染色体和Y染色体STR,SNP,mt DNA,INDEls等。统计分析方法主要有似然率法(LR)以及随机男子不能被排除率法(RMNE)。混合斑分析软件的出现,有助于对检验结果的分析和判断。本文对相关文献进行综述,意在为混合斑的研究和鉴定提供参考和借鉴。     

PCR法对HLA-DQ_α基因的分型及其在性犯罪鉴定中的应用

本文应用 PCR 法及 ASO 探针斑点杂交技术,对100例无关个体血液 DNA 及10例性犯罪案件混合斑中精子 DNA 进行了 HLA-DQα基因的扩增及其 DNA 分型。结果正常人0.1～0.3μgDNA 就能满足 DQα基因扩增的需要。在100例个体中可以观察到由4种等位基因组成的10种 DQα基因型。10例不同条件的混合斑中精子 DNA 经30～60次扩增后与 ASO 探针杂交均能准确地判定 DQα基因型。HLA-DQα是个体识别能力较强的遗传标志。本文为性犯罪中精子来源的个体识别提供了一个新方法,具有一定的实用价值。     

应用SNaPshot技术检测精液特异性cSNP遗传标记

目的 探讨基于SNaPshot技术的精液特异性编码区单核苷酸多态性（codingregionsinglenucleotidepolymorphism,cSNP）遗传标记检测在精液（斑）溯源及混合体液（斑）鉴定中的可行性。方法 制备16例精液斑和11例精液-静脉血混合斑样本,提取其基因组DNA(genomicDNA,gDNA)和总RNA,并将总RNA逆转录为互补DNA(complementaryDNA,cDNA)。在已验证的精液特异性mRNA编码基因上筛选cSNP遗传标记。基于SNaPshot技术构建cSNP复合检测体系并通过CE对样本进行基因分型。结果 成功构建了包含5个精液特异性cSNP的复合检测体系。在16例精液样本中,除了位于TGM4基因上的cSNP在cDNA的检测结果中出现等位基因丢失外,其余cSNP的gDNA和cDNA分型结果高度一致。检测精液-静脉血混合斑时,检出的cSNP分型结果均与精液提供者的基因型一致,未受到静脉血提供者基因型的干扰。结论应用SNaPshot技术检测精液特异性cSNP的方法可以应用于法医学精液（斑）的基因分型,并为混合体液（斑）中精液来源个体的判定提供...     

DNA IQ^TM系统在混合斑精子DNA检验中的应用

笔者在强奸案件混合斑精子的DNA检验中,以差异裂解法第一步消化去除女性细胞得到精子沉淀后,采用DNA IQTM系统直接提取混合斑中精子DNA,在200余份检材的检验中获得较满意结果。现将方法报告如下:1材料与方法1.1材料取自本实验室日常检案积累的混合斑样本216份。主要仪器和试剂采用9700PCR扩增仪(美国ABI公司)、ABI3100型遗传分析仪(美国ABI公司)、DNA IQTM系统(Promega公司)、AmpF1STRIdentifiler试剂盒((美国ABI公司)。1.2方法1.2.1 DNA提取参照差异裂解法,经过套管离心去除女性细胞后,得到沉淀精子,加入100~200ulDNA …     

混合斑中精子DNA抽提方法的改进

目的改善混合斑中精子DNA的抽提效率。方法对不同条件下的混合斑采用不同方法提取精子DNA,进行PCR扩增及STR分型。结果联合运用Chelex法和商品化试剂盒进行精子DNA抽提,可比普通Chelex法快速、准确。结论Chelex法与商品化试剂盒的联合运用可提高混合斑DNA分型的成功率。     

磁珠法对混合斑中精子DNA批量自动提取的应用研究

目的 建立混合斑中精子DNA批量自动提取的方法.方法 对56例混合斑经第一步消化后的精子沉淀用DNA IQ试剂盒和Biomek（R）2000全自动核酸工作站自动提取纯化,3130xl型遗传分析仪分析结果.结果 56例混合斑检材均得到较好的STR分型结果.结论 DNA IQ试剂盒和Biomek（R）2000全自动核酸工作站批量自动提取纯化混合斑的方法快速简便,可应用于法庭科学实践.     

应用免疫磁珠分离混合斑中精子

目的探讨应用免疫磁珠法分离精子-上皮细胞混合液中精子的可行性。方法制备不同比例的精子-上皮细胞混合液各15例,分别应用免疫磁珠法及差异裂解法提取精子,经PCR扩增进行DNA-STR分型,比较两者的差异。结果免疫磁珠可以特异性捕获精子,对精子个数为500～2 000/mL的混合斑STR分型成功率(正确分型13个以上,RFU200)为93.33%,差异裂解法为46.67%,两种方法存在明显差异(P0.05)。结论免疫磁珠可有效分离精子和混合斑中其他成分,在精子个数低于2 000个/mL检材中优于差异裂解法。     

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.     

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.     

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.)

     

Family breakdown and the ‘Welfare Child’ in 19th and 20th century Britain

This article traces new cycles of interest in past children as distinct from past childhood. Recent work highlighting that a conceptualisation of childhood existed even in periods with few written records closes the chapter begun by Philippe Ariès in 1960. Instead, there has been a new surge of interest in children on the edges of family life, as well as children in similarly liminal positions between the worlds of adults and children: runaways, delinquents and orphans. Several themes in the literature are identified, based on the conflicting ideas of ‘body/mind’, ‘victim/threat’, ‘needs/rights’. It is noted that researchers are using more imaginative ways of reaching the lived experience of children than the family or institutional framework, and that an increasing link is drawn between historical and modern concerns such as child abuse and the care of ‘at risk’ children.     

Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya

This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya (RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva) and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in the form of Vyāsa₁. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this concern elicited. By looking at how two of Madhva’s most important commentators (the 14^th-century Jayatīrtha and the 17^th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language. Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated. Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava traditions (Halbfass, 1991: 4).     

Student mentoring to enhance graduates’ employability potential

This paper considers whether the adoption of a subject-specific, classroom-based, voluntary extra-curricular student mentoring scheme could provide an effective mechanism and andragogic approach to enhance higher education students’ employability potential pre-graduation.Over the three-year pilot, 26 more advanced (second to fourth year) undergraduate students actively mentored nearly 400 first year undergraduate students during workshops delivered annually within forensic and policing focused courses. In total, 17 mentors anonymously completed online, post-scheme surveys. Survey data was quantitatively analysed to evaluate the scheme, establish which skills and attributes mentors had developed and investigate whether mentors could appropriately identify example skills within professional terminology used during employer recruitment. In addition, this paper reflects on the implementation of remote student mentoring during the COVID-19 pandemic and its adoption within a blended learning framework.The results from this research strongly support mentoring as an effective mechanism to develop undergraduate employability skills, significantly developing mentors’ self-confidence and self-efficacy in their interpersonal and communication skills. Although mentors were aware of university graduate attributes and thought they could evidence these with appropriate examples, in practice this was not necessarily the case. As a result, a framework is proposed to enable mentors to identify their skills and how they may align with competencies sought by relevant forensic and policing employers. However, other andragogic practices may need to be implemented to maximise the potential for successful graduate employment.     

Policing Outlawed Desire: ‘Homocriminality’ in Beat Spaces in Australia

Drawing on interview data of gay men who have had their behavior in public spaces scrutinised by agents of the law for signs deviance, this article explores the historical characteristics of police animosity towards such conduct in Australia. This entails examining encounters between police and gay men who pursue desire in ‘beat’ (or ‘cottage’ to the use the UK term) spaces. Exploring why these outlaw gay male subjects are so abject and troubling to the law, the discussion documents how law’s desire to regulate gay men plays out in the masquerade of ‘plain-clothes’ agent provocateur operations where police entrap gay men by mimicking gay bodily appearances, gestures and mannerisms. This article also examines how police regulation of gay desire functions as a form of violence that delimits expressions of same sex desire in public spaces. A key theme that underpins the analyses in this paper is that the policing of desire in ‘beat’ spaces helps produce qualities of illicitness and dangerousness and that this, in turn, fuels the circuit of desire at play between gay men and agents of the law.