An Overview on Actual Knowledge About Immunohistochemical and Molecular Features of Vitality, Focusing on the Growing Evidence and Analysis to Distinguish Between Suicidal and Simulated Hanging

In forensic practice, the pathologist is often asked to determine whether a hanging was committed as suicide or as a simulated hanging (when a dead body is suspended after death). When exterior evidence of violence is absent and the crime scene investigation fails to identify useful proof, it is nearly impossible to tell whether the dead body was suspended or not. As a result, determining whether the ligature mark was created during life or not should rely on the research and demonstration of vital reactions on the ligature mark. The main purpose of this review article is to provide a summary of current knowledge about the histological and immunohistochemical characteristics of vitality in hanging. The authors also aim to identify the most significant vitality markers on ligature marks for further scientific validation and to propose a standardized diagnostic protocol for hanging. The study was conducted according to the Preferred Reporting Items for Systematic Review (PRISMA) Protocol. Relevant scientific papers were found from PubMed up to April 2021, using the following keywords: hanging AND skin AND vitality. Three main points were studied: ligature mark dehydration, immunological response to mechanical injury, and apoptosis induction as a result of the previous points. An increase in apoptosis is evident in the ligature mark (due to physical and chemical processes involved), as demonstrated by FLICE-inhibitory protein (FLIP) depletion. Immunohistochemical detection of Aquaporin 3 (AQP3) and increase in the concentration of different electrolytes rely solely on ligature mark dehydration. Also, microRNAs (MiRNAs) could become reliable forensic biomarkers for ligature mark vitality diagnosis in the near future. To ensure high reliability in court cases, forensic investigation in hanging should rely on modern and proven markers, even a mix of several markers.

Mummified Dead Body in Hanging Position: A Case Report

Mummification refers to all-natural and artificial processes that bring about the preservation of the body or its parts. Such processes include mainly the drying of the soft tissues instead of liquefying putrefaction. We are presenting here a case of a medicolegal autopsy performed at the mortuary of MGIMS, Sevagram. The body was found in the jungle in a hanging position to the branch of a tree. Body was completely mummified. Facial identification could be made out as facial features were well maintained. Investigation agency has query regarding condition of the body (mummification) and what is the time since death. After performing the autopsy, police were explained regarding the factors responsible for mummification to occur in the dead body and also given opinion regarding time since death. From the time since death police investigated the various missing complaints which were present at neighboring police stations during that period. So the relatives from one of the missing person identified the body and it was handed over to relative after completion of all legal formalities by the police officials. In this case report we have discussed; autopsy finding in mummified body and factors responsible for formation mummification of the body. Hot, dry and airy environment are well known factors contributing the mummification of body but apart from this hanging of the body along with other contributing factors mentioned earlier is responsible for mummification of the body in present case.

Pengendalian Sampah Di Tukad Mati Melalui Pengelolaan Sampah Dari Hulunya Menuju Desa Wisata

Philosophically, the river is the source of life, is the lifeblood of the earth, therefore the water flowing in the river must be kept pure and clean. The Tukad Mati River stretches from north to south in the middle of the village of Padangsambian Kaja, so that its position is squeezed between settlements and residents' housing, therefore the cleanliness of the water in Tukad Mati is strongly influenced by waste management from residential and residential areas. To help realize and maintain the cleanliness of the dead body, the team, with the permission of the Community Service Institute, UNWAR collaborated with partners (Padangsambian Kaja Village) through a community partnership program with outreach activities and location planning to build public awareness that rivers are not a dumping ground for all kinds of waste, for that it is necessary carried out: sorting waste from households to reduce waste to rivers, forming a community that cares about rivers and waste banks, doing mutual cooperation on a regular basis, carrying out supervision by related parties so that the rules run effectively, structuring the dead river so that it can be used as a tourist spot and fishing place.

Evolutionary change in the construction of the nursery environment when parents are prevented from caring for their young directly

Parental care can be partitioned into traits that involve direct engagement with offspring and traits that are expressed as an extended phenotype and influence the developmental environment, such as constructing a nursery. Here, we use experimental evolution to test whether parents can evolve modifications in nursery construction when they are experimentally prevented from supplying care directly to offspring. We exposed replicate experimental populations of burying beetles (Nicrophorus vespilloides) to different regimes of posthatching care by allowing larvae to develop in the presence (Full Care) or absence of parents (No Care). After only 13 generations of experimental evolution, we found an adaptive evolutionary increase in the pace at which parents in the No Care populations converted a dead body into a carrion nest for larvae. Cross-fostering experiments further revealed that No Care larvae performed better on a carrion nest prepared by No Care parents than did Full Care larvae. We conclude that parents construct the nursery environment in relation to their effectiveness at supplying care directly, after offspring are born. When direct care is prevented entirely, they evolve to make compensatory adjustments to the nursery in which their young will develop. The rapid evolutionary change observed in our experiments suggests there is considerable standing genetic variation for parental care traits in natural burying beetle populations—for reasons that remain unclear.

Lento, a “chronicler” of the events of March 9, 1956 (According to Otar Chkheidze’s novel “Revelation”

March 9, 1956 remains a controversial issue in Georgian historiography to this day, as the protest was ambivalent in its content ad demands. Despite differences of opinion, everyone agress, that this was the first anti-Soviet political rally in the Soviet Union. On the one hand, the demonastrators, insulted by Nikita Khrushov’s report on “The cult of personality” at the 20th congress of the CPSU, praised Stalin, and on the other hand, distanced themselves from the Soviet Union and demanded national independence. In the Soviet Union (obviously in Soviet Georgia) this topic has been avoided for decades; It did not have a wide response in public discourse. Lasha Berulava comments on the tragedy in the article “March 9, 1956 – Another Bood Drop of the dead Man” the following opinion is expressed:”Stalin,with his death, acted as a “dead body” and “organized the massacre of the capital of the Georgian people. This was March 9, 1956, when Georgians protested against the cult of Stalin; It was Stalin who wrote to Orjonikidze standing near Tbilisi surrounded by Russian troops:”Attack now, take the city, I will command you!” {Berulava, 2011:09}.In this article we will try to briefly discuss the events of March 9, 1956, which take place agaibst the background of the life of a boy from the village, Lento. Lento, as a “chronicler” of “Looker” events from afar, tries to remember the “shots” which camera in his hand. Lento does not appear to be the leader’s apologist either, but he still has trouble and loses his brother and sister in these “dumb” people.

Exiled Bodies and Funeral Homes in Aotearoa New Zealand

<p>Within the hidden space of the embalmer's room the most abject of objects comes to rest. Embalming rooms, and the funeral homes that house them, are liminal zones, and the dead and decaying bodies that come to occupy them are, for many outside the funeral service industry, objects and spaces of mystification. Situated within contradictory discourses, the dead body is understood as an object/subject to be revered, whilst at the same time bringing to the living a degree of discomfort and fear. The body's decomposition reminds us that nothing can bring the dead back, thus representing the ultimate human fear - one's inevitable annihilation. It is therefore deemed necessary to remove this destabilising object/subject to a safe and contained space. This thesis opens up and explores such a space: the contemporary funeral home, with particular attention given to the principles and practices of embalming rooms, as these rooms represent possibly the most abject space of the funeral home. In doing so it excavates the historical, social and cultural constructs that have come to underpin contemporary funeral service provision and embalming practices, uncovering the various intrinsic dualisms that operate within the spaces of the funeral home - such as the public/private, contaminated/contained, life/death, inside/outside. The central question of the thesis asks: what can an exploration of the abject spaces and bodies of the funeral home in Aotearoa New Zealand offer to understandings about embodied geographies? For even as many geographers increasingly challenge the marginalisation of certain bodies and the spaces they inhabit, little attention is given to the dead body. Employing primarily the theoretical perspectives of emotional/psycho-geography and feminist geography, the thesis brings a reading of the ways in which death, decaying bodies, and the spaces within which they are separated, marginalised, and othered come to be understood by those within the funeral industry, and thus those who utilise its services. These theoretical approaches also challenge many of the dichotomies that form a major basis for the justification of contemporary funeral practices such as embalming. Through interviews with a variety of key stakeholders in both the traditional and alternative funeral sectors in Aotearoa New Zealand, and close readings of funeral industry texts, it is found that the dead body, embedded within totalising discourses on death, and contained and closeted away in the back rooms of funeral homes, is forced to undergo extensive, invasive practices that sanitise and transform it in order to eradicate any obvious traces that it is now a dead body. In the spaces of the funeral home the material and symbolic manifestations of death are continually regulated, contained, and referred to euphemistically, all the while retaining clear distinctions between what has been constructed as sacred and profane, public and private, clean and unclean. Ultimately, it is the contention of this thesis that the liminal spaces of the funeral home preserve certain knowledges and practices that ensure that the contemporary Westernbased funeral industry retains a monopoly over the bodies of the dead.</p>

Exiled Bodies and Funeral Homes in Aotearoa New Zealand

<p>Within the hidden space of the embalmer's room the most abject of objects comes to rest. Embalming rooms, and the funeral homes that house them, are liminal zones, and the dead and decaying bodies that come to occupy them are, for many outside the funeral service industry, objects and spaces of mystification. Situated within contradictory discourses, the dead body is understood as an object/subject to be revered, whilst at the same time bringing to the living a degree of discomfort and fear. The body's decomposition reminds us that nothing can bring the dead back, thus representing the ultimate human fear - one's inevitable annihilation. It is therefore deemed necessary to remove this destabilising object/subject to a safe and contained space. This thesis opens up and explores such a space: the contemporary funeral home, with particular attention given to the principles and practices of embalming rooms, as these rooms represent possibly the most abject space of the funeral home. In doing so it excavates the historical, social and cultural constructs that have come to underpin contemporary funeral service provision and embalming practices, uncovering the various intrinsic dualisms that operate within the spaces of the funeral home - such as the public/private, contaminated/contained, life/death, inside/outside. The central question of the thesis asks: what can an exploration of the abject spaces and bodies of the funeral home in Aotearoa New Zealand offer to understandings about embodied geographies? For even as many geographers increasingly challenge the marginalisation of certain bodies and the spaces they inhabit, little attention is given to the dead body. Employing primarily the theoretical perspectives of emotional/psycho-geography and feminist geography, the thesis brings a reading of the ways in which death, decaying bodies, and the spaces within which they are separated, marginalised, and othered come to be understood by those within the funeral industry, and thus those who utilise its services. These theoretical approaches also challenge many of the dichotomies that form a major basis for the justification of contemporary funeral practices such as embalming. Through interviews with a variety of key stakeholders in both the traditional and alternative funeral sectors in Aotearoa New Zealand, and close readings of funeral industry texts, it is found that the dead body, embedded within totalising discourses on death, and contained and closeted away in the back rooms of funeral homes, is forced to undergo extensive, invasive practices that sanitise and transform it in order to eradicate any obvious traces that it is now a dead body. In the spaces of the funeral home the material and symbolic manifestations of death are continually regulated, contained, and referred to euphemistically, all the while retaining clear distinctions between what has been constructed as sacred and profane, public and private, clean and unclean. Ultimately, it is the contention of this thesis that the liminal spaces of the funeral home preserve certain knowledges and practices that ensure that the contemporary Westernbased funeral industry retains a monopoly over the bodies of the dead.</p>

F. M. DOSTOEVSKY AND NIHILISTIC INTERPRETATION OF HOLBEIN'S PAINTING „DEAD CHRIST IN THE TOMB”

Ever since Hans Holbein the Younger completed his painting, The Dead Christ in the Tomb, in 1522, a question has been looming over it, namely, what message does this dead body convey? Having seen the painting in 1847, the Russian classic writer Fyodor Dostoevsky was also intrigued by this question. In his novel, The Idiot, Ippolit Terentyev seeks to give a systematic and direct answer. The article presents a hermeneutic analysis of his position, and classifies it as nihilistic. Nihilism affects all three levels of Ippolit's discourse - the ontic, eschatological and ontological. Nevertheless, the question remains: can such nihilism be justified from the perspective of the painting itself? Posing this question in the context of Alois Riegl’s periodization of European culture has proven to be interesting. He is of the opinion that, following the era of Christian monotheism, the third and the last period of the development of European culture is the natural-scientific period. This particular period, Riegl believes, began in 1520. If we choose to accept this periodization model, The Dead Christ may be seen as one of the first paintings of the modern era, keeping in mind that Holbein painted it in 1521 and 1522. As regards the issue of the body of The Dead Christ being immersed in physical suffering to the extent that the possibility of resurrection is excluded - as Ippolit presumes - this article offers certain reasons of an anatomical nature which may be interpreted theologically and which deny the validity of Ippolit’s modern, nihilistic hypothesis in regard to the meaning of Holbein's Dead Christ.

“Over My Dead Body”: Wives’ Influence in Family Business Succession

The family business literature barely addresses wives’ influence in family business succession. Where it does so, the result is often tokenistic, stereotypical, and imprecise. Drawing on 34 in-depth interviews, this article makes three contributions. First, it identifies wives’ critical influence in family business succession through socialization across the life span of the family business; specifically, through normative, interactive, and experiential socialization. Second, it demonstrates the diverse dynamics and impact of wives’ influence on family business continuity. Third, it highlights the particular significance of experiential socialization, whereby changing expectations of marriage and family life have amplified wives’ influence in succession outcomes.