Inhalant deaths in South Australia: a 20-year retrospective autopsy study

A 20-year retrospective study of inhalant deaths in South Australia, autopsied at Forensic Science SA, was undertaken from January 1983 to December 2002. Thirty-nine cases were identified from an autopsy pool of 18,880 cases, with a male to female ratio of 12:1. Sixty-four percent of the victims (N = 25) died during voluntary inhalation of volatile substances and 28% (N = 11) committed suicide utilizing a volatile substance or gas. The remaining 3 cases involved a workplace accident (N = 1) and 2 cases of autoerotic death where inhalants were being used to augment solitary sexual activity. The mean age of the 28 victims of accidental inhalant death of 21 years (range, 13-45 years) was considerably less than that of the 11 suicide victims of 31.5 years (range, 17-48 years). No homicides were found. Approximately one quarter of the victims were Aboriginal (N = 11), 10 of whom had died as a result of gasoline inhalation ("petrol sniffing"). Other common substances of abuse were aliphatic hydrocarbons such as butane. The study has shown that those most at risk for accidental or suicidal inhalant deaths were young males, with 92% of victims overall being male, and with 77% of victims being under 31 years of age. Gasoline inhalation remains a significant problem in Aboriginal communities in South Australia.

Reactive Co-Radicalization: Religious Extremism as Mutual Dicontent

Extremist rhetoric and behaviour, including violence, emanating from those fearing and opposed to Islamic extremism—and typically generalising that to Islam or Muslims—is undeniable. Equally, there is evidence of Muslim rhetoric that fires up fears of a threatening West and antipathy to religious ‘others’ as damned infidels, including Christians and Jews who are otherwise regarded as co-religionists—as ‘peoples of the Book’. Mutual discontent and antipathy abound. On the one hand, Islamic extremism provokes a reactionary extremism from parts, at least, of the non-Muslim world; on the other hand, Muslim extremism appears often in response to the perception of an aggressive and impositional colonising non-Muslim world. ‘Reactive Co-Radicalization’, I suggest, names this mutual rejection and exclusionary circle currently evident, in particular, with respect to many Muslim and non-Muslim communities. This article discusses reactive co-radicalization as a hermeneutical perspective on religious extremism with particular reference to two European cases.