Evaluation of Forensic Genetic Parameters of 24 STR Loci and Y indel in a Southern Region Saudi Population Sample Using GlobalFiler™ PCR Amplification Kit

The last three decades have seen rapid advances in the field of short tandem repeats (STRs) genotyping technology. Autosomal STRs have emerged as a powerful tool in forensic identification and paternity investigations. The indigenous population of Saudi Arabia is irregularly distributed and has historically been organized into geographically distinct groups or tribes of patrilineal descent. So far, there has been no detailed investigation of the southern region Saudi population to assist in the interpretation of DNA-based forensic evidence and in the construction of DNA database. The objective of this study is to investigate the genetic structure in 154 unrelated healthy Saudi subjects within three generations from the southern Saudi regions using a GlobalFiler™ PCR Amplification kit. Intra- and Inter-population genetic diversity as well as the forensic genetics parameters were analyzed. Our results showed that SE33 and TPOX loci were the most and the least polymorphic loci, respectively. The PIC, PE, TPI, Ho and He varied from 0.56116 (TPOX) to 0.94393 (SE33), 0.26638 (TPOX) to 0.83859 (SE33), 1.1875 (TPOX) to 6.33333 (SE33), 0.57894 (TPOX) to 0.92105 (SE33) and 0.6169 (TPOX) to 0.952 (SE33), respectively. The highest PM was observed for D22S1045 (0.223944) and the highest PD for SE33 (0.98935). The combined PD was 99.99999999% and the combined PM was equal to 3.19021E-25. Phylogenetic parameters showed that the southern region Saudi population had the closest genetic relationship with the Saudi, Emirati, Kuwaiti, and Bahraini populations. The study offers some important insights into the southern region Saudi population structure using GlobalFiler™ PCR Amplification kit.

Interactive methods of teaching foreign languages in higher education institutions

This study investigates how family lineage descent groups influence the intergenerational transmission of education for the cohorts of 1940-1989 in the Democratic Republic of Congo (DRC). The study applies both transition matrix and intergenerational persistence (IGP) methods, using the father's years of schooling as a proxy for parental education. The findings suggest a pronounced steady persistence in education for the estimated mean regression coefficient over a period of 49 years. Moreover, results by gender indicate that intergenerational persistence in education has significantly decreased for males in recent cohorts but slightly increased for females. Furthermore, findings suggest that intergenerational persistence has been decreasing in matrilineal descent groups in recent cohorts, while increasing for the patrilineal descent groups. The study gives a good sense of the relationship between family lineage descent and intergenerational transmission of education in DRC. In addition, it indicates that there is both substantial upward and downward intergenerational education mobility in the country.

Yidishe tates forming Jewish families

Jewish communities often do not endorse the idea of intermarriage, and Orthodox Judaism opposes the idea of marrying out. Intermarriage is often perceived as a threat that may jeopardise Jewish continuity as children of such a relationship may not identify as Jews. When a Jewish woman marries out, her children will in any case become Jewish by halakhah – the Jewish law – by which Judaism is inherited from mother to child – and thus usually faces less difficulties over acceptance in Jewish communities. Even though the Torah speaks of patrilineal descent, in post-biblical times, the policy was reversed in favour of the matrilineal principle, and children of Jewish men and non-Jewish women must therefore go through the conversion process if they wish to join a Jewish congregation according to most Jewish denominational requirements. The aim of this article is to analyse what happens when Jewish men, who belong to Finland’s Orthodox communities, marry out. Do they ensure Jewish continuity, and raise their children Jewish, and how do they act as Yidishe tates – Jewish fathers? If yes, how do they do so, and what problems do they face? These questions are answered through an analysis of thirteen semi-structured in-depth interviews conducted with male members of the Jewish Community of Helsinki and Turku in 2019–20.

A descriptive perspective of intergenerational persistence in education and the influence of family lineage descent systems in the Democratic Republic of Congo

This study investigates how family lineage descent groups influence the intergenerational transmission of education for the cohorts of 1940-1989 in the Democratic Republic of Congo (DRC). The study applies both transition matrix and intergenerational persistence (IGP) methods, using the father's years of schooling as a proxy for parental education. The findings suggest a pronounced steady persistence in education for the estimated mean regression coefficient over a period of 49 years. Moreover, results by gender indicate that intergenerational persistence in education has significantly decreased for males in recent cohorts but slightly increased for females. Furthermore, findings suggest that intergenerational persistence has been decreasing in matrilineal descent groups in recent cohorts, while increasing for the patrilineal descent groups. The study gives a good sense of the relationship between family lineage descent and intergenerational transmission of education in DRC. In addition, it indicates that there is both substantial upward and downward intergenerational education mobility in the country.

Aḥkām concerning the ahl al-bayt

Although Islamic law generally identifies all free Muslim males as equal members of society, irrespective of race or ancestry, a peculiar exception is made for those who claim patrilineal descent from the Arab chieftain Hāshim b. ‘Abd Manāf, the great-grandfather of the Prophet Muḥammad. Drawing on hagiography and ḥadīth, Sunni and Shi‘i authors ascribe special nobility, privileges and customs to members of the clan of Hāshim. Jurists also incorporated their adoration of and respect for the Prophet’s family into their views of Islamic law. In particular, since the Prophet Muḥammad was revered as an individual who was pure (ṭāhir, zakī), some jurists held that Hāshimids possessed the same purity. The Prophet’s identities as an Arab and as a Qurashī also conferred certain legal privileges on members of these groups. After noting parallels to other high-status groups in early Muslim society, I examine more than a dozen laws that classical Sunni and Twelver Shi‘i jurists characterized as specific to the Prophet’s progeny and Household (ahl al-bayt).

Kedudukan Balu Luh di Desa Adat Suter Bangli

The patrilineal descent system, as is also the case in the indigenous Balinese, has the consequence that the heirs in Bali are determined according to the male lineage (purusa). However, it is also possible for women to be appointed as heirs, that is, in the case of the girl being appointed as a sentana rajeg or the status of a girl is changed from predana to purusa status. Based on the background of this research problem formulation as follows: how is the obligation for the manners of Balu Luh in the Suter Bangli Customary Village and how the authority of the manners for the inheritance of her husband. The type of research used is empirical legal research. The results of this research discussion are as follows: Obligations for manners in the village of Suter Bangli, among others, take care of the inheritance of her deceased husband well, behave well, enforce discipline, obey the obligations, carry out obligations, panca yadnya and others, which are then referred to as her husband's legacy properly balu pageh, the widow's right as long as only enjoying it can not sell, give, and give it to others except with the consent of her children and the family of her late husband if her children are still small. This applies to heirlooms and riches (marriage assets), because for heirlooms, a widow does not have any rights, the right is the purusa of the family of her deceased husband, but the widow has the right to enjoy it if the widow is pageh. The authority of the courtesy of her husband's inheritance includes: Maintaining the integrity of the family, not doing things that are not good, so that it can be called a shame. No authority to sell, transfer the assets left by her late husband. May ask for children / sentana, but with the consent of the family of the late husband. May also remarry with the approval of the family of the late husband.

The Dialectic of a Descent Dogma Among the Motu-Koita of Papua New Guinea

Descent dogmas have become visible in recent years among Melanesian societies affected by large-scale natural resource extraction, but it should not be assumed that they are all immediate responses by landowners attempting to restrict access to royalties or other monetary benefits. This article traces the development of a patrilineal descent dogma among the Motu-Koita, whose traditional territory includes Port Moresby, the capital city of Papua New Guinea, and who were arguably non-unilineal when colonized in the late nineteenth century. I describe the generation of a ‘patrilineal’ descent rule through their experience of early colonial land purchases, early anthropological kinship models, colonial land courts, efforts by State legal agencies to recognise ‘customary law’, and accelerating land loss since the late colonial period. The historical process has been marked by an attenuation of the traditional flexibility and negotiability of Motu-Koita land use and inheritance, a diminution of their ‘moral economy’, and contemporary tensions generated by the rise of individualist interpretations of patrilineal descent.

Ethnicity of Turkic Central Asia

Ethnic identity is a fuzzy concept for several reasons. On the one hand, the very question of what is an ethnic group is not an easy one to answer. On the other hand, once this is established for a specific case, it is yet another task to define who belongs to it, and who does not, and how stable such assignments actually are. This is as true for Central Asia as for any other place in the world, and the fact that, for earlier periods of history, the records—both native ones and others—use a great variety of terms for human populations, does not make it any easier. Thus, it is largely unclear, which of the tribal groups or early statehoods correspond to a contemporary understanding of ethnicity. Anthropological scholarship on Central Asia has, by contrast, stressed the rather vague and floating categories that people in the region used to define themselves and others. According to this view, the creation of ethnic groups was largely a product of more or less artificial engineering during Soviet times. Before, local communities and extended kin groups, regularly reshuffled and redefined in history, were of much greater importance for people’s identification and alliances than language or assumed genetic ties. While there is some truth in that, the picture is more complex. Particularly among the Turkic-speaking groups in the region, a steady process of consolidation set in following the decline of the Mongol Empire, resulting in the emergence of contemporary ethnic groups out of earlier configurations. The underlying concepts of attachment and self-understanding vary, however, and can be distinguished in two different modes, roughly corresponding to the divide between nomadic and sedentary groups. Among the former, the idea of patrilineal descent, or a genealogical model, is at the bottom of internal divisions as well as external demarcation; in the oases, the prime criteria are proximity and shared culture, or a territorial model of ethnic identity. Kazaks and Uzbeks respectively represent examples of these two models. Processes of ethnic demarcation have, however, been greatly accelerated during the Soviet period and its aftermath. Today, a hasty search for national identities can be observed across the region; while following lines of Soviet ethnicity concepts, these identities fundamentally change their understanding as well as inter-ethnic and majority-minority relations. This is still a very open and dynamic process leading to new (inter-)ethnic constellations and political power relations.

Arguing with Aseneth

Arguing with Aseneth shows how the ancient romance Joseph and Aseneth moves a minor character in Genesis from obscurity to renown, weaving a new story whose main purpose was to intervene in ancient Jewish debates surrounding gentile access to Israel’s God. With attention to the ways in which Aseneth’s tale “remixes” Genesis, wrestles with Deuteronomic theology, and adopts prophetic visions of the future, Arguing with Aseneth demonstrates that this ancient novel inscribes into Israel’s sacred narrative a precedent for gentile inclusion in the people belonging to Israel’s God. Aseneth is transformed from material mother of the sons of Joseph to a mediator of God’s mercy and life to future penitents, Jew and gentile alike. Yet not all Jewish thinkers in antiquity drew boundaries the same way or in the same place. Arguing with Aseneth traces, then, not only the way in which Joseph and Aseneth affirms the possibility of gentile incorporation but also ways in which other ancient Jewish thinkers, including the apostle Paul, would have argued back, contesting Joseph and Aseneth’s conclusions or offering competing strategies of inclusion. With its use of a female protagonist, Joseph and Aseneth offers a distinctive model of gentile incorporation—one that eschews lines of patrilineal descent and undermines ethnicity and genealogy as necessary markers of belonging. Such a reading of this narrative shows us that we need to rethink our accounts of how ancient Jewish thinkers negotiated who was in and who was out when it came to the people of Israel’s God.