The Relationship of Spirituality to the Alcoholism Recovery Process By
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Chronology of the Addiction Recovery Advocacy Movement
Chronology of the Addiction Recovery Advocacy Movement Pat Taylor, Tom Hill and William White We’ve described the rich history of people in recovery, family members, friends and allies coming together to support recovery by highlighting key moments from the 1700s leading up to the present day. Please join us in acknowledging the shoulders we stand on and in forging a movement that embraces recovery as a civil right for all Americans and people all across the world. Earlier Organizing Efforts 1730s- 1830s Abstinence-based, Native American religious and cultural revitalization movements mark the first recovery focused advocacy efforts in North America. 1799 Prophet-led Recovery Movements: Handsome Lake (1799), Shawnee Prophet (Tenskwatawa, 1805), Kickapoo Prophet (Kennekuk, 1830s) 1840s The Washingtonian movement marks the first Euro-American movement organized by and for those recovering from alcoholism—a movement that involved a public pledge of sobriety and public acknowledgement of one’s recovery status. 1840s Conflict within Washingtonian societies rises over the question of legal prohibition of the sale of alcohol and the role of religion in recovery; recovering alcoholics go underground in following decades within fraternal temperance societies and ribbon reform clubs. 1845 Frederick Douglass acknowledges past intemperance, signs temperance pledge and becomes central figure in “Colored Temperance Movement”—framing sobriety as essential for full achievement of citizenship. 1895 Keeley League members (patient alumni association of the Keeley Institutes—a national network of addiction cure institutes) march on the Pennsylvania capital in support of a Keeley Law that would provide state funds for people who could not afford the Keeley cure. -
Adoring Our Wounds: Suicide, Prevention, and the Maya in Yucatán, México
Adoring Our Wounds: Suicide, Prevention, and the Maya in Yucatán, México By Beatriz Mireya Reyes-Cortes A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Stanley Brandes, Chair Professor William F. Hanks Professor Lawrence Cohen Professor William B. Taylor Spring 2011 Adoring our Wounds: Suicide, Prevention, and the Maya in Yucatán, México Copyright 2011 by Beatriz Mireya Reyes-Cortes Abstract Adoring Our Wounds: Suicide, Prevention, and the Maya in Yucatán, México By Beatriz Mireya Reyes-Cortes Doctor of Philosophy in Anthropology University of California, Berkeley Professor Stanley S. Brandes The first decade of the 21st century has seen a transformation in national and regional Mexican politics and society. In the state of Yucatán, this transformation has taken the shape of a newfound interest in indigenous Maya culture coupled with increasing involvement by the state in public health efforts. Suicide, which in Yucatán more than doubles the national average, has captured the attention of local newspaper media, public health authorities, and the general public; it has become a symbol of indigenous Maya culture due to an often cited association with Ixtab, an ancient Maya ―suicide goddess‖. My thesis investigates suicide as a socially produced cultural artifact. It is a study of how suicide is understood by many social actors and institutions and of how upon a close examination, suicide can be seen as a trope that illuminates the complexity of class, ethnicity, and inequality in Yucatán. In particular, my dissertation –based on extensive ethnographic and archival research in Valladolid and Mérida, Yucatán, México— is a study of both suicide and suicide prevention efforts. -
What Are “Twelve-Step” Programs?
What are “Twelve-Step” Programs? Traditional Twelve-Step programs outline a course of action for recovering from an addiction whereby participants proceed through twelve core developmental stages. Twelve-Step programs are a form of self-help in which members of a fellowship struggling with the same problem support each other. The Twelve-Step program originated with Alcoholics Anonymous (AA) (http://aa.org). According to AA, the twelve steps are as follows: (1) We admitted we were powerless over alcohol—that our lives had become unmanageable. (2) Came to believe that a Power greater than ourselves could restore us to sanity. (3) Made a decision to turn our will and our lives over to the care of God as we understood Him. (4) Made a searching and fearless moral inventory of ourselves. (5) Admitted to God, to ourselves, and to another human being the exact nature of our wrongs. (6) Were entirely ready to have God remove all these defects of character. (7) Humbly asked Him to remove our shortcomings. (8) Made a list of all persons we had harmed, and became willing tomake amends to them all. (9) Made direct amends to such people wherever possible, except when to do so would injure them or others. (10) Continued to take personal inventory and when we were wrong promptly admitted it. (11) Sought through prayer and meditation to improve our conscious contact with God, as we understood Him, praying only for knowledge of His will for us and the power to carry that out. (12) Having had a spiritual awakening as the result of these Steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs. -
The Evolution of Variability in Magic, Divination and Religion
THE EVOLUTION OF VARIABILITY IN MAGIC, DIVINATION AND RELIGION: A MULTI-LEVEL SELECTION ANALYSIS A Dissertation by CATHARINA LAPORTE Submitted to the Office of Graduate and Professional Studies of Texas A&M University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY Chair of Committee, Michael S. Alvard Committee Members, Jeffrey Winking D. Bruce Dickson Jane Sell Head of Department, Cynthia A. Werner December 2013 Major Subject: Anthropology Copyright 2013 Catharina Laporte ABSTRACT Religious behavior varies greatly both with-in cultures and cross-culturally. Throughout history, scientific scholars of religion have debated the definition, function, or lack of function for religious behavior. The question remains: why doesn’t one set of beliefs suit everybody and every culture? Using mixed methods, the theoretical logic of Multi-Level Selection hypothesis (MLS) which has foundations in neo-evolutionary theory, and data collected during nearly two years of field work in Macaé Brazil, this study asserts that religious variability exists because of the historic and dynamic relationship between the individual, the family, the (religious) group and other groups. By re-representing a nuanced version of Elman Service’s sociopolitical typologies together with theorized categories of religion proposed by J.G. Frazer, Anthony C. Wallace and Max Weber, in a multi-level nested hierarchy, I argue that variability in religious behavior sustains because it provides adaptive advantages and solutions to group living on multiple levels. These adaptive strategies may be more important or less important depending on the time, place, individual or group. MLS potentially serves to unify the various functional theories of religion and can be used to analyze why some religions, at different points in history, may attract and retain more adherents by reacting to the environment and providing a dynamic balance between what the individual needs and what the group needs. -
Temperance," in American History Through Literature, 1820- 1870
Claybaugh, Amanda. "Temperance," in American History Through Literature, 1820- 1870. Eds. Janet Gabler-Hover and Robert Sattlemeyer. Detroit: Charles Scribner's Sons, 2006, 1152-58. TEMPERANCE The antebellum period was famously a time of social reform Reformers agitated for the abolition of slavery and the expansion of women's rights, but they also renovated prisons and poorhouses and instituted mental asylums and schools for the deaf and the blind. They passed out religious tracts and insisted that the Sabbath be observed. They improved sewers and drains, inspected the homes of the poor, and cam- paigned against the death penalty and for world peace. They lived in communes, rejected fashion in favor of rational dress, and took all sorts of water cures. But above all else, they advocated temperance reform. Antebellum temperance reform was the largest mass . movement in United States history—and certainly one i of the most influential. Temperance reform unfolded in five sometimes ; ovei l a p p i n g phases: (1) the licensing movement of the , eighteenth century, (2) the moderationist societies of the early nineteenth century, (3) the temperance soci- f eties of the early to mid-nineteenth century, (4) the teetotal societies of the mid-nineteenth century, and (5) the prohibitionist movement of the mid-nine- teenth century. The essay that follows will sketch out "•' the history of temperance reform, pausing to consider -, four milestone temperance texts, and will conclude by discussing the effects that temperance reform had on the non-canonical and canonical literary texts of the antebellum period. H I THROUGH LITERATURE, 1820-187 0 A>1 TEMPERANCE THE PREHISTORY OF TEMPERANCE Mather is anticipating the form that temperance activ- REFORM: LICENSING ity would take throughout the eighteenth century, Throughout the seventeenth century and much of the when the so-called licensing movement would seek to eighteenth, drinking was frequent and alcohol was abun- ensure that drinking houses and the drink trade re- dant. -
Father Ed Dowling — Page 1
CHESNUT — FATHER ED DOWLING — PAGE 1 May 1, 2015 Father Ed Dowling CHESNUT — FATHER ED DOWLING — PAGE 2 Father Ed Dowling Bill Wilson’s Sponsor Glenn F. Chesnut CHESNUT — FATHER ED DOWLING — PAGE 3 QUOTES “The two greatest obstacles to democracy in the United States are, first, the widespread delusion among the poor that we have a de- mocracy, and second, the chronic terror among the rich, lest we get it.” Edward Dowling, Chicago Daily News, July 28, 1941. Father Ed rejoiced that in “moving therapy from the expensive clinical couch to the low-cost coffee bar, from the inexperienced professional to the informed amateur, AA has democratized sani- ty.”1 “At one Cana Conference he commented, ‘No man thinks he’s ug- ly. If he’s fat, he thinks he looks like Taft. If he’s lanky, he thinks he looks like Lincoln.’”2 Edward Dowling, S.J., of the Queen’s Work staff, says, “Alcohol- ics Anonymous is natural; it is natural at the point where nature comes closest to the supernatural, namely in humiliations and in consequent humility. There is something spiritual about an art mu- seum or a symphony, and the Catholic Church approves of our use of them. There is something spiritual about A.A. too, and Catholic participation in it almost invariably results in poor Catholics be- coming better Catholics.” Added as an appendix to the Big Book in 1955.3 CHESNUT — FATHER ED DOWLING — PAGE 4 “‘God resists the proud, assists the humble. The shortest cut to humility is humiliations, which AA has in abundance. -
And 'Cultural Adaptation'
SPECIAL ARTICLES Anderson & Garcia Spirituality and cultural adaptation ‘Spirituality’ and ‘cultural adaptation’ in a Latino mutual aid group for substance misuse and mental health Brian T. Anderson,1 Angela Garcia2 BJPsych Bulletin (2015), 39,191-195, doi: 10.1192/pb.bp.114.048322 1University of California, San Francisco, Summary A previously unknown Spanish-language mutual aid resource for 2 USA; Stanford University, Stanford, substance use and mental health concerns is available in Latino communities across USA the USA and much of Latin America. This kind of ‘4th and 5th step’ group is a Correspondence to Brian T. Anderson ‘culturally adapted’ version of the 12-step programme and provides empirical grounds ([email protected]) on which to re-theorise the importance of spirituality and culture in mutual aid First received 4 Jun 2014, accepted 28 Jul 2014 recovery groups. This article presents ethnographic data on this organisation. B 2015 The Royal College of Declaration of interest None. Psychiatrists. This is an open-access article published by the Royal College of Psychiatrists and distributed under the terms of the Creative Commons Attribution License (http:// creativecommons.org/licenses/by/ 4.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited. Group Higher Power (a pseudonym, to protect confidenti- says: ‘The only requirement for being here is that you wish ality) is a mutual aid group in Northern California for to transcend the pain in your life, and to stop suffering’. Latinos with substance use problems and other mental Unlike in AA, CQ members may identify as an health concerns. -
DMHAS Acronym List
Acronym List -A- AA Alcoholics Anonymous AAMFT American Association of Marriage and Family Therapists AAMR American Association on Mental Retardation AAP Assertive Aftercare Program AATF Adults with Autism Task Force AATOD American Association for the Treatment of Opioid Dependence AB Administrative Bulletin ABA Association Behavior Assistants ABD Aged, Blind, and Disabled ABE Adult Basic Education ACA Affordable Care Act ACA/ACOA Adult Children of Alcoholics ACLU American Civil Liberties Union ACO Accountable Care Organization ACSES Automated Child Support Enforcement System ACT Assertive Community Treatment ACTF Acute Care Task Force (DMHAS) ADA American Diabetes Association (OR) Americans with Disabilities Act ADAU Alcoholism & Drug Abuse Unit ADC Alternative Disposition Committee ADD Attention Deficit Disorder ADHD Attention Deficit Hyperactivity Disorder ADL Activities of Daily Living ADM Alcohol, Drug Abuse (OR) Mental Disorders ADP Average Daily Population ADRC Aging & Disability Resource Connection AFC Adult Family Care AFDC Aid for Families with Dependent Children AG Attorney General AH Auditory Handicapped AHCPR Agency for Health Care Policy and Research AIA AIDS Initial Assessment AIDS Acquired Immune Deficiency Syndrome AII Alcohol Issues Index AIP Adult Intervention Program AKFC Ann Klein Forensic Center AL-ANON Support Group for Family Members of Alcoholics ALA-TEEN Support Group for Teenage Alcoholics ALD Assistive Listening Device ALS Amyotrophic Lateral Sclerosis AMA Against Medical Advice (OR) American Medical Association -
Recovery-Related Studies
Addiction Recovery: A Selected Bibliography with an Emphasis on Professional Publications and Scientific Studies (January 2014) William L. White, M.A. ([email protected]) Introduction This topical bibliography is intended as a supplement to a recovery management monograph series developed through the sponsorship of the Center for Substance Abuse Treatment’s Great Lakes Addiction Technology Transfer Center, the Institute for Research Education and Training in Addiction, and the Philadelphia Department of Behavioral Health and Developmental disAbilities. It is hoped this will help interested readers locate classic and important contemporary papers related to the resolution of alcohol and other drug problems. Many key documents related to recovery management and recovery-oriented systems of care are also posted at the following web sites: http://www.dbhids.org/transformation-tools-2/ http://www.attcnetwork.org/find/respubs/index.asp http://www.bhrm.org/ http://www.williamwhitepapers.com/ Toward a Recovery Paradigm Best, D., Groshkova, T. & McTague, P. (2009). The politics of recovery. Druglink, 14- 19. Berridge, V. (2012). The rise, fall, and revival of recovery in drug policy. Lancet, 379, 22-23. Borkman, T. (1976). Experiential knowledge: A new concept for the analysis of self- help groups. Social Service Review, 50, 443-456. Borkman, T. J. (1997). Is recovery planning any different from treatment planning? Journal of Substance Abuse Treatment, 15(1), 37-42. doi:10.1016/S0740- 5472(97)00247-X Center for Substance Abuse Treatment (CSAT). (2007). National Summit on Recovery: Conference report (DHHS Publication No. SMA 07-4276). Rockville, MD: Substance Abuse and Mental Health Services Administration. Clark, W. (2007). -
By Samuel Shem and Janet Surrey
A Study Guide presented by San Jose Repertory Theatre For more information, contact Karen Altree Piemme, Director of Outreach [email protected] or 408.367.7291 BY SAMUEL SHEM JUNE 21 - JULY 15, 2012 AND JANET SURREY 1 Table of Contents SYNOPSIS Synopsis...........................................1 About the Playwrights..…….2-3 A GREAT AMERICAN STORY ABOUT HEALING AND CONNECTION Alcoholism…..………………...4 This quick-witted and honest docu-drama follows two dynam- The Twelve Steps..... ………….5 ic and dedicated men who, in the midst of their battle with Twelve Step Programs.....…..6-7 acute and debilitating alcoholism, forged a formidable and his- Co-Dependency……….…....8-9 toric alliance to help others combat the same addiction. Bill Alcoholic Slang…..………......10 Wilson, a stockbroker who crashed with the stock market, 8nds Who’s Who in the Play.......11-19 himself in a bar. He could have pursued any number of dis- The Oxford Group and tractions — a game of solitaire, a book — instead he chose to Towns Hospital……………...20 make a phone call. Through an astonishing series of events, Carl Jung………………...…...21 punctuated by bitter humor, comes the inspiring, true story of Carl Jung and Alcoholics the founders of Alcoholics Anonymous. Anonymous…………...…22-25 This work does not imply a:liation with or endorsement from Alcoholics Anonymous World Service, Inc. William James………..……....26 William James and Alcoholics Anonymous……………...27-29 Discussion Questions….....30-31 “Funny and fast moving… mesmerizing drama. This is what good theatre should be.” Further Research……...….….32 -TalkinBroadway.com 1 About the Playwrights SAMUEL SHEM, Co-author Samuel Shem, the pen-name of Stephen Bergman, is a doctor, novelist, playwright and activist. -
“Singleness of Purpose “
“Singleness of purpose “ The Washingtonian movement (Washingtonians, Washingtonian Temperance Society or Washingtonian Total Abstinence Society) was a 19th-century fellowship founded on April 2, 1840 by six alcoholics. The idea was that by relying on each other, sharing their alcoholic experiences and creating an atmosphere of conviviality, they could keep each other sober. Total abstinence from alcohol was their goal. The group taught sobriety and preceded Alcoholics Anonymous by almost a century. Members sought out other "drunkards" (the term alcoholic had not yet been created), told them their experiences with alcohol abuse and how the Society had helped them achieve sobriety. Their monthly meetings proved such a success that by their first anniversary the Baltimore Washingtonians counted about 1,000 reformed drunkards and 5,000 other members. By may of 1842 the movement had penetrated every major area of the country. At its peak the membership was estimated at anywhere from one to six million of whom perhaps 100,000 to 600,000 were sober drunks Washingtonians at their peak numbered 600.000However, in the space of just a few years, this society all but disappeared because they became fragmented in their primary purpose, becoming involved with all manner of controversial social reforms including prohibition, sectarian religion, politics and abolition of slavery. The Washingtonians drifted away from their initial purpose of helping the individual alcoholic, and disagreements, infighting, and controversies over prohibition eventually destroyed the group. By 1848 the movement had destroyed itself. The Washingtonians became so thoroughly extinct that, some 50 years later in 1935 when William Griffith Wilson ("Bill") and Dr. -
Alcohol, Murder and Medical Jurisprudence In
© 2014 Michele Rotunda ALL RIGHTS RESERVED “DRUNKENNESS IS NO EXCUSE FOR CRIME” – ALCOHOL, MURDER, AND MEDICAL JURISPRUDENCE IN NINETEENTH- CENTURY AMERICA by MICHELE ROTUNDA A Dissertation submitted to the Graduate School – New Brunswick Rutgers, The State University of New Jersey in partial fulfillment of the requirements for the degree of Doctor of Philosophy Graduate Program in History Written under the direction of Susan R. Schrepfer And approved by ___________________________________________ ___________________________________________ ___________________________________________ ___________________________________________ New Brunswick, New Jersey May 2014 ABSTRACT OF THE DISSERTATION “DRUNKENNESS IS NO EXCUSE FOR CRIME” – ALCOHOL, MURDER, AND MEDICAL JURISPRUDENCE IN NINETEENTH-CENTURY AMERICA BY MICHELE ROTUNDA Dissertation Director: Susan R. Schrepfer Using a variety of court cases as evidence, this study focuses on several competing, and often unresolved, models of responsibility for crimes related to intoxication that emerged in nineteenth century America. Drunkenness truly was “no excuse” for crime in the early years of the nineteenth century; however, changes in the fields of medicine, the law, and society created the circumstances under which such a defense became more viable, and certainly more prevalent, if only intermittently successful, by mid-century. American courts began, in the 1820s, to accord an expanded exculpatory value to intoxication due to several factors: 1. The medicalization of alcohol use from delirium tremens to dipsomania to inebriety created categories of mental illness from which to argue for limited or even absent responsibility under the law. 2. American law, beginning in 1794, allowed for a greater recognition of the issue of intent in crimes, in particular, creating statutory degrees of violent crimes that were dependent on establishing appropriate mens rea.