Alcoholics Anonymous: Difference between revisions
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AA's program is an inheritor of [[Counter-Enlightenment]] philosophy. AA shares the view that acceptance of one's inherent limitations is critical to finding one's proper place among other humans and God. Such ideas are described as "Counter-Enlightenment" because they are contrary to the [[Age of Enlightenment|Enlightenment]]'s ideal that humans have the capacity to make their lives and societies a heaven on earth using their own power and reason.<ref name="HUMPHREYS1995">{{cite journal |last=Humphreys |first=Keith |title=World Views of Alcoholics Anonymous, Women for Sobriety, and Adult Children of Alcoholics/Al-Anon Mutual Help Groups |journal=Addiction Research & Theory |volume=3 |issue=3 |pages=231–243 |doi=10.3109/16066359509005240 |year=1995 |last2=Kaskutas |first2=Lee Ann}}</ref> |
AA's program is an inheritor of [[Counter-Enlightenment]] philosophy. AA shares the view that acceptance of one's inherent limitations is critical to finding one's proper place among other humans and God. Such ideas are described as "Counter-Enlightenment" because they are contrary to the [[Age of Enlightenment|Enlightenment]]'s ideal that humans have the capacity to make their lives and societies a heaven on earth using their own power and reason.<ref name="HUMPHREYS1995">{{cite journal |last=Humphreys |first=Keith |title=World Views of Alcoholics Anonymous, Women for Sobriety, and Adult Children of Alcoholics/Al-Anon Mutual Help Groups |journal=Addiction Research & Theory |volume=3 |issue=3 |pages=231–243 |doi=10.3109/16066359509005240 |year=1995 |last2=Kaskutas |first2=Lee Ann}}</ref> |
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Essentially, the central premise of AA is that all human beings and not just alcoholics are powerless over their own lives, requiring complete subservience to God for salvation. This is a completely nihilistic view. |
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Nevertheless, sociologists David Rudy and Arthur Greil evaluated AA's literature and observed AA meetings for sixteen months. They note that although AA's ideology denies AA is religious in nature, for an AA member to remain sober a high level of commitment is necessary. This commitment is facilitated by a change in the member's [[world view]]. To help members stay sober AA must, they argue, provide an all-encompassing world view while creating and sustaining an atmosphere of transcendence in the organization. To be all-encompassing AA's ideology places an emphasis on tolerance rather than on a narrow religious world view that could make the organization unpalatable to potential members and thereby limit its effectiveness. AA's emphasis on the spiritual nature of its program, however, is necessary to institutionalize a feeling of transcendence. A tension results from the risk that the necessity of transcendence, if taken too literally, would compromise AA's efforts to maintain a broad appeal. As this tension is an integral part of AA, Rudy and Greil argue that AA is best described as a ''quasi-religious organization''.<ref name="RUDY1989">{{cite journal |last1=Rudy |first1=David R. |last2=Greil |first2=Arthur L. |title=Is Alcoholics Anonymous a Religious Organization?: Meditations on Marginality |volume=50 |issue=1 |year=1989 |pages=41–51 |doi=10.2307/3710917 |url=http://jstor.org/stable/3710917 |journal=Sociological Analysis}}</ref> |
Nevertheless, sociologists David Rudy and Arthur Greil evaluated AA's literature and observed AA meetings for sixteen months. They note that although AA's ideology denies AA is religious in nature, for an AA member to remain sober a high level of commitment is necessary. This commitment is facilitated by a change in the member's [[world view]]. To help members stay sober AA must, they argue, provide an all-encompassing world view while creating and sustaining an atmosphere of transcendence in the organization. To be all-encompassing AA's ideology places an emphasis on tolerance rather than on a narrow religious world view that could make the organization unpalatable to potential members and thereby limit its effectiveness. AA's emphasis on the spiritual nature of its program, however, is necessary to institutionalize a feeling of transcendence. A tension results from the risk that the necessity of transcendence, if taken too literally, would compromise AA's efforts to maintain a broad appeal. As this tension is an integral part of AA, Rudy and Greil argue that AA is best described as a ''quasi-religious organization''.<ref name="RUDY1989">{{cite journal |last1=Rudy |first1=David R. |last2=Greil |first2=Arthur L. |title=Is Alcoholics Anonymous a Religious Organization?: Meditations on Marginality |volume=50 |issue=1 |year=1989 |pages=41–51 |doi=10.2307/3710917 |url=http://jstor.org/stable/3710917 |journal=Sociological Analysis}}</ref> |
Revision as of 03:48, 15 July 2011
Alcoholics Anonymous (AA) is an international mutual aid movement declaring its "primary purpose is to stay sober and help other alcoholics achieve sobriety." Now claiming more than 2 million members, AA was founded in 1935 by Bill Wilson and Dr. Bob Smith (Bill W. and Dr. Bob) in Akron, Ohio.[1][2] With other early members Wilson and Smith developed AA's Twelve Step program of spiritual and character development. AA's Twelve Traditions were introduced in 1946 to help AA stay unified and grow. The Traditions recommend that members and groups remain anonymous in public media, altruistically help other alcoholics and include all who wish to stop drinking. The Traditions also recommend that AA members acting on behalf of the fellowship steer clear of dogma, governing hierarchies and involvement in public issues. Subsequent fellowships such as Narcotics Anonymous have adopted and adapted the Twelve Steps and the Twelve Traditions to their respective primary purposes.[3][4]
AA's first female member Florence Rankin joined in 1936, and the first non-Protestant member, a Roman Catholic, joined in 1939.[5][6] AA membership has since spread "across diverse cultures holding different beliefs and values", including geopolitical areas resistant to grassroot movements.[7]
AA generally avoids discussing the medical nature of alcoholism, but nonetheless, AA is regarded as a proponent and popularizer of the disease theory of alcoholism.[3][8][9][10] The American Psychiatric Association has recommended sustained treatment in conjunction with AA's program, or similar community resources, for chronic alcoholics unresponsive to brief treatment.[11] AA's own data state that 64% drop out of AA in their first year,[12][13] but its program is credited with helping many alcoholics achieve and maintain sobriety.[14]
AA's name derived from its first book, originally titled Alcoholics Anonymous: The Story of How More Than One Hundred Men Have Recovered From Alcoholism, and informally called "The Big Book."
Beginnings
AA sprang from The Oxford Group, a non-denominational movement modeled after first-century Christianity.[15] Most Group members ("Groupers") were not concerned with sobriety, but some, such as Ebby Thacher, believed the group was a critical aid in staying sober. Following the Group's evangelical bent, Thacher sought out former drinking buddy Bill Wilson to tell him he was sober because he had "got religion." Thacher also told Wilson he could get sober too if he set aside his objections to religion and form a personal conception of God, "another power" or "higher power."[16][17][18]
Feeling a "kinship of common suffering", and struck that Thacher was sober, Wilson attended his first Group gathering, though he was drunk. Within days Wilson admitted himself for the fourth time to the Charles B.Towns Hospital after stopping on the way to drink four beers – the last amount of alcohol Wilson consumed. Under the care of Dr. William Duncan Silkworth (an early benefactor of A.A.), Wilson's underwent a detox treatment which included the deliriant Belladonna.[19] At the hospital in a state of despair, Wilson had a physiologically induced ecstatic/hallucinogenic experience in which he saw a bright flash of light, which he profoundly felt to be God revealing himself.[20]
After his hospital discharge, Wilson joined the Oxford Group and recruited other alcoholics to the group. Wilson's early efforts to help others become sober were ineffective, prompting Dr. Silkworth to suggest that Wilson place less stress on religion and on more on "the science" of treating alcoholism. Wilson's first success came during a business trip to Akron, Ohio, where he was introduced to Dr. Robert Smith, a surgeon and Oxford Group member who was unable to stay sober. After thirty days of working with Wilson, Smith drank his last drink on June 10, 1935, the date marked by AA for its anniversaries.[20][21]
While Wilson and Smith credited their sustained sobriety to working with alcoholics under the auspices of the Oxford Group, a Group associate pastor sermonized against Wilson and his alcoholic Groupers for forming a "secret, ashamed sub-group" engaged in "divergent works".[21] By 1937 Wilson separated from the Oxford Group. AA historian Ernest Kurtz explained the split:[22]
...more and more, Bill discovered that new adherents could get sober by believing in each other and in the strength of this group. Men [no women were members yet] who had proven over and over again, by extremely painful experience, that they could not get sober on their own had somehow become more powerful when two or three of them worked on their common problem. This, then—whatever it was that occurred among them—was what they could accept as a power greater than themselves. They did not need the Oxford Group.
In 1955 Wilson acknowledged AA's debt, saying "The Oxford Groupers had clearly shown us what to do. And just as importantly, we learned from them what not to do." Among the Oxford Group practices AA retained were informal gatherings, a "changed-life" developed through "stages", and working with others for no material gain. AA's analogs for these are meetings, "the steps", and sponsorship. Anonymity came about as AA wished to avoid the publicity-seeking practices of the Oxford Group and to not promote, Wilson said, "erratic public characters who through broken anonymity might get drunk and destroy confidence in us." [23]
The Big Book, the Twelve Steps and the Twelve Traditions
In 1937, Wilson and Smith could count 40 alcoholic men they had helped to get sober, and two years later they counted 100 members, including one woman. To promote the fellowship, Wilson and other members wrote the initially-titled book, Alcoholics Anonymous: The Story of How More Than One Hundred Men Have Recovered from Alcoholism,[24] from which AA drew its name. Informally known as "The Big Book" (with its first 164 pages virtually unchanged since the 1939 edition), it suggests a twelve-step program in which members admit that they are powerless over alcohol and need help from a "higher power"; seek guidance and strength through prayer and meditation from a god (or Higher Power) of their own understanding; take a moral inventory with care to include resentments; list and become ready to remove character defects; list and make amends to those harmed, and then try to help other alcoholics recover. The second half of the book, "Personal Stories" (subject to additions, removal and retitling in subsequent editions), is made of AA members' redemptive autobiographical sketches.
In 1941, interviews on American radio and favorable articles in US magazines, including a piece by Jack Alexander in The Saturday Evening Post, led to increased book sales and membership.[25] By 1946, as the growing fellowship quarreled over structure, purpose, and authority, as well as finances and publicity, Wilson began to form and promote what became known as AA's Twelve Traditions, guidelines for an altruistic, unaffiliated, non-coercive, and non-hierarchical structure that limited AA's purpose to only helping alcoholics on a non-professional level while shunning publicity. Eventually he gained formal adoption and inclusion of the Twelve Traditions in all future editions of the Big Book.[3] At the 1955 St. Louis convention in Missouri, Wilson relinquished stewardship of AA to the General Service Conference,[26] as AA grew to millions of members internationally.[27]
Organization and finances
![](http://upload.wikimedia.org/wikipedia/commons/thumb/3/30/Alcoholics_Anonymous_Regional_Service_Center_by_David_Shankbone.jpg/250px-Alcoholics_Anonymous_Regional_Service_Center_by_David_Shankbone.jpg)
AA says it is "not organized in the formal or political sense",[27] and Bill Wilson called it a "benign anarchy".[28] In Ireland, Shane Butler said that AA “looks like it couldn’t survive as there’s no leadership or top-level telling local cumanns what to do, but it has worked and proved itself extremely robust.” This was, Butler said, because "AA’s 'inverted pyramid' style of governance has helped it to avoid many of the pitfalls that political and religious institutions have encountered since it was established here in 1946."[29]
In 2006 AA counted 1,867,212 members and 106,202 AA groups worldwide.[27] The Twelve Traditions informally guide how individual AA groups function, and the Twelve Concepts for World Service guide how the organization is structured globally.[30]
A member who accepts a service position or an organizing role is a "trusted servant" with terms rotating and limited, typically lasting three months to two years and determined by group vote and the nature of the position. Each group is a self-governing entity with AA World Services acting only in an advisory capacity. AA is served entirely by alcoholics, except for seven "nonalcoholic friends of the fellowship" of the 21-member AA Board of Trustees.[27]
AA groups are self-supporting, relying on voluntary donations from members to cover expenses.[27] AA GSO limits contributions to US$3,000 a year.[31] Above the group level, AA may hire outside professionals for services that require specialized expertise or full-time responsibilities.[3]
AA receives proceeds from books and literature that constitute more than 50% of the income for its General Service Office (GSO).[32] Unlike individual groups, the GSO is not self-supporting and maintains a small salaried staff. It also maintains service centers which coordinate activities such as printing literature, responding to public inquiries, and organizing conferences. They are funded by local members and responsible to the AA groups they represent. Other International General Service Offices (Australia, Costa Rica, Russia, etc.) are independent of AA World Services in New York.[33]
Program
The scope of AA's program is much broader than just abstinence from drinking alcohol.[34] Its goal is to effect enough change in the alcoholic's thinking "to bring about recovery from alcoholism"[35] through a spiritual awakening. A spiritual awakening is achieved by following the Twelve Steps,[36] and sobriety is furthered by volunteering for AA[37] and regular AA meeting attendance[38] or contact with AA members.[36] Members are encouraged to find an experienced fellow alcoholic, called a sponsor, to help them understand and follow the AA program. The sponsor should preferably have experience of all twelve of the steps, be the same gender as the sponsored person, and refrain from imposing personal views on the sponsored person.[39] Following the helper therapy principle, sponsors in AA benefit as much, if not more, from their relationship than do those they sponsor. Helping behaviors correlate with increased abstinence and lower probabilities of binge drinking.[40]
AA's program is an inheritor of Counter-Enlightenment philosophy. AA shares the view that acceptance of one's inherent limitations is critical to finding one's proper place among other humans and God. Such ideas are described as "Counter-Enlightenment" because they are contrary to the Enlightenment's ideal that humans have the capacity to make their lives and societies a heaven on earth using their own power and reason.[34]
Nevertheless, sociologists David Rudy and Arthur Greil evaluated AA's literature and observed AA meetings for sixteen months. They note that although AA's ideology denies AA is religious in nature, for an AA member to remain sober a high level of commitment is necessary. This commitment is facilitated by a change in the member's world view. To help members stay sober AA must, they argue, provide an all-encompassing world view while creating and sustaining an atmosphere of transcendence in the organization. To be all-encompassing AA's ideology places an emphasis on tolerance rather than on a narrow religious world view that could make the organization unpalatable to potential members and thereby limit its effectiveness. AA's emphasis on the spiritual nature of its program, however, is necessary to institutionalize a feeling of transcendence. A tension results from the risk that the necessity of transcendence, if taken too literally, would compromise AA's efforts to maintain a broad appeal. As this tension is an integral part of AA, Rudy and Greil argue that AA is best described as a quasi-religious organization.[41]
Meetings
AA meetings are "quasi-ritualized therapeutic sessions run by and for, alcoholics".[42] They are usually informal and often feature discussions. Local AA directories list a variety of weekly meetings. Those listed as "closed" are only for those with "a desire to stop drinking",[3] while "open" meetings are available to anyone. At speaker meetings one or two members tell their stories, while discussion meetings allocate the most time for general discussion. Some meetings are devoted to studying and discussing the AA literature. Except for men's and women's meetings, most meetings targeting specific demographics (including newcomers, gays, and young people) do not exclude other alcoholics. While AA has pamphlets that suggest meeting formats,[43][44] groups have the autonomy to hold and conduct meetings as they wish "except in matters affecting other groups or A.A. as a whole".[3] Different cultures affect ritual aspects of meetings, but around the world "many particularities of the AA meeting format can be observed at almost any A.A. gathering".[45]
Confidentiality
Although a statement is sometimes read during meetings saying that what is said there should remain confidential, AA members, unlike lawyers or clergy, are not legally bound to maintain confidentiality.[46][47]
Spirituality
The spiritual aspect of Alcoholics Anonymous is identified in the core AA literature to be central for achieving and sustaining sobriety.
Recent research findings suggest that AA leads to better alcohol use outcomes, in part, by enhancing individuals’ spiritual practices and provides support for AA’s own emphasis on increasing spiritual practices to facilitate recovery from alcohol use disorder[citation needed]. As attendance of AA meetings increase, so do the participants spiritual beliefs, especially in those individuals who had low spirituality at the beginning of the study.[citation needed]
The results indicated that there was a robust association between an increase in attendance to AA meetings with increased spirituality and a decrease in the frequency and intensity of alcohol use over time. One of the most interesting aspects of the research was that the same amount of recovery was seen in both agnostics and atheists, which indicates that while spirituality is an important mechanism of behavioral change for AA, it is not the only method used.[48]
Disease concept of alcoholism
More informally than not, AA's membership has helped popularize the disease concept of alcoholism, though AA officially has had no part in the development of such postulates which had appeared as early as the late eighteenth century.[49] Though AA initially avoided the term "disease", in 1973 conference-approved literature categorically stated that "we had the disease of alcoholism."[50] Regardless of official positions, from AA's inception most members have believed alcoholism to be a disease.[10]
Though cautious regarding the medical nature of alcoholism, AA has let others voice opinions. The Big Book states "we are told that alcoholism "is an illness which only a spiritual experience will conquer." Ernest Kurtz says this is "The closest the book Alcoholics Anonymous comes to a definition of alcoholism."[10] In his introduction to The Big Book, non-member Dr. William Silkworth suggested that those unable to moderate their drinking have an allergy. However, AA said, "The doctor’s theory that we have an allergy to alcohol interests us. As laymen, our opinion as to its soundness may, of course, mean little." [9] In fact AA later acknowledged that "alcoholism is not a true allergy, the experts now inform us."[51] Wilson explained in 1960 why AA had refrained from using the term "disease":
We AAs have never called alcoholism a disease because, technically speaking, it is not a disease entity. For example, there is no such thing as heart disease. Instead there are many separate heart ailments or combinations of them. It is something like that with alcoholism. Therefore, we did not wish to get in wrong with the medical profession by pronouncing alcoholism a disease entity. Hence, we have always called it an illness or a malady – a far safer term for us to use.[52]
Canadian and United States demographics
AA's New York General Service Office regularly surveys AA members in North America. Its 2004 survey of over 7,500 members in Canada and the United States concluded that, in North America, AA members who responded to the survey were 65% male and 35% female. Average member sobriety is eight years with 36% sober more than ten years, 14% sober from five to ten years, 24% sober from one to five years, and 26% sober less than one year. Before coming to AA, 64% of members received some type of treatment or counseling, such as medical, psychological, or spiritual. After coming to AA, 65% received outside treatment or counseling, and 84% of those members said that that outside help played an important part in their recovery. The same survey showed that AA received 11% of its membership from court ordered attendance.[53]
Effectiveness
Research limitations
AA tends to polarize observers into believers and non-believers,[54] and discussion of AA often creates controversy rather than objective reflection.[55] Moreover, a randomized study of AA is difficult: AA members are not randomly selected from the population of chronic alcoholics, with the possible exception of those who are mandated by courts to attend AA meetings; they are instead self-selected.[56] There are two opposing types of self-selection bias: (1) drinkers may be motivated to stop drinking before they participate in AA (2) AA may attract the more severe and difficult cases.[57] Controlled experiments with AA versus non-AA subjects are also difficult because AA is so easily accessible. Twelve-step groups, like AA, are not conducive to probability sampling of members. Research on AA is therefore susceptible to sampling bias.[58]
Studies
Studies of AA's efficacy have produced inconsistent results. While some studies have suggested an association between AA attendance and increased abstinence or other positive outcomes,[59][60][61][62][63][64] other studies have not.[65][66][67][68][69] It should be noted, however, that the book Alcoholics Anonymous does not suggest meeting attendance as a program of recovery, but instead suggests the Twelve Steps. A Cochrane Review of eight studies, published between 1967 and 2005, measuring the effectiveness of AA, found "no experimental studies unequivocally demonstrated the effectiveness of AA" in treating alcoholism, based on a meta-analysis of the results of eight trials involving a total of 3,417 individuals. To determine further the effectiveness of AA, the authors suggested that more studies comparing treatment outcomes with control groups were necessary.[70]
Survey results
Every third year since 1968, AA has issued a pamphlet summarizing its latest triennial survey of meeting attendants. Additional published comments and analysis for academics and professionals have supplemented the survey results from 1970 through 1990.[13] The 1990 commentary evaluated data of triennial surveys from 1977 through 1989 and found that one quarter (26%) of those who first attend an AA meeting are still attending after one year. Furthermore, nearly one third (31.5%) leave the program after one month, and by the end of the third month, over half (52.6%) leave.[71] After the first year, the rate of attrition slows. Only those in the first year were recorded by month.[71] About 40% of the members sober for less than a year will remain another year. About 80% of those sober less than five years will remain sober and active in the fellowship another year. About 90% of the members sober five years or more will remain sober and active in the fellowship another year. Those who remained sober outside the fellowship could not be calculated using the survey results.[71]
Health-care costs
As a volunteer-supported program, AA is free of charge. This contrasts with treatments for alcoholism such as inpatient treatment, drug therapy, psychotherapy and cognitive-based therapy. This is probably the main reason AA has survived despite its abysmal success. Still some research has found that institutional use of AA in certain circumstances has reduced health-care expenditures by 45%.[62] The problem with conclusions of this kind is that all reports of success within the program of AA are entirely anecdotal. There is no real science behind AA.
Relationship with institutions
Prisons
In the United States and Canada AA meetings are held in hundreds of correctional facilities. The AA General Service Office has published a workbook with detailed recommendations for methods of approaching correctional-facility officials with the intent of developing an in-prison AA program.[72] In addition, AA publishes a variety of pamphlets specifically for the incarcerated alcoholic.[73] Additionally, the AA General Service Office provides a pamphlet with guidelines for members working with incarcerated alcoholics.[74]
United States Court rulings
United States courts have ruled that inmates, parolees, and probationers cannot be ordered to attend AA. Though AA itself was not deemed a religion, it was ruled that it contained enough religious components (variously described in GRIFFIN v. COUGHLIN below as, inter alia, "religion", "religious activity", "religious exercise") to make coerced attendance at AA meetings a violation of the Establishment Clause of the First Amendment of the constitution.[75][76] In September 2007, United States Court of Appeals for the Ninth Circuit stated that a parole office can be sued for ordering a parolee to attend AA.[77][78]
American treatment industry
In 1949 the Hazelden treatment center was founded by AA members, and since then many alcoholic rehabilitation clinics have often incorporated AA's precepts into their treatment programs.[79] 31% of AA's membership results from treatment centers referrals.[53]
United Kingdom treatment industry
A cross-sectional survey of substance-misuse treatment providers in the West Midlands found fewer than 10% integrated twelve-step methods in their practice and only a third felt their consumers were suited for Alcoholics Anonymous or Narcotics Anonymous membership. Less than half were likely to recommend self-help groups to their clients. Providers with nursing qualification were more likely to make such referrals than those without. A statistically significant correlation was found between providers' self-reported level of spirituality and their likelihood of recommending AA or NA.[80]
Criticism
Moderation or abstinence
- For more details on this topic, see Alcoholism: Management
Stanton Peele argued that some AA groups apply the disease model to all problem drinkers, whether or not they are "full-blown" alcoholics.[81] Along with Nancy Shute, Peele has advocated that besides AA, other options should be available to problem drinkers who can manage their drinking with the right treatment.[82] The Big Book, however, acknowledges "moderate drinkers" and "a certain type of hard drinker" able to stop or moderate their drinking. The Big Book suggests no program for these drinkers, but instead seeks to help drinkers without "power of choice in drink."[83]
Cultural identity
One review of AA warned of detrimental iatrogenic effects of twelve-step philosophy and concluded that AA uses many methods that are also used by cults.[84] A subsequent study concluded, however, that AA's program bore little semblance to religious cults because the techniques used appeared beneficial.[85] Another difference is that, unlike what happens in cults, AA does not seek to prevent a member leaving or renouncing the movement. Another study found that the AA program's focus on admission of having a problem increases deviant stigma and strips members of their previous cultural identity, replacing it with the deviant identity.[86] A survey of group members, however, found they had a bicultural identity and saw AA's program as a complement to their other national, ethnic, and religious cultures.[87]
Other criticisms
- "Thirteenth-stepping" is a disparaging euphemism referring to AA members who approach new members for dates or sex. The Journal of Addiction Nursing reported that 50% of the women that participated in a survey (55 in all) experienced 13-stepping behavior from others.[88] To avoid this type of behavior, AA suggests that typically men be sponsored by men and women be sponsored by women.[89]
- In 1964 Arthur H. Cain - by his own count - had attended over 500 AA meetings since 1947. Cain insisted that "I do not suggest for a moment that a single A.A. quit the fellowship. On the contrary, I strongly urge sticking with it. To anyone who is having trouble with alcohol I say: try A.A. first; it's the answer for most people". Even so Cain thought that AA had become the domain of irreligious misfits "Dogmatic and opinionated in their nonbeliefs", who scorned other societies such as the the Kiwanis Club. Cain said AA had come to rely heavily on dogmatic slogans and the group. Without referencing or fashioning a definition of the term, Cain called AA a "cult" and "a hindrance to research, psychiatry, and to many alcoholics who need a different kind of help".[90]
Literature
Alcoholics Anonymous publishes several books, reports, pamphlets and other media, including a periodical known as the AA Grapevine.[91] Two books are used primarily: Alcoholics Anonymous (the "Big Book") and Twelve Steps and Twelve Traditions, the latter explaining AA's fundamental principles in depth.
- Alcoholics Anonymous (June 1, 1976). Alcoholics Anonymous. Alcoholics Anonymous World Services. ISBN 0-916856-59-3. OCLC 2353981.
- Alcoholics Anonymous (February 10, 2002). Twelve Steps and Twelve Traditions. Alcoholics Anonymous World Services. ISBN 0-916856-01-1. OCLC 13572433.
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specified (help) - The A.A. Grapevine. Alcoholics Anonymous. ISSN 0362-2584. OCLC 50379271 http://www.aagrapevine.org/index.php.
{{cite journal}}
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AA in film
- My Name Is Bill W. – dramatized biography of co-founder Bill Wilson
- When a Man Loves a Woman – an airline pilot's wife attends AA meetings in a residential treatment facility
- Clean and Sober – a cocaine addict visits an AA meeting to get a sponsor
- The Answer Man – AA meeting at 0:59 ("burning desire", "newcomer")
- When Love Is Not Enough: The Lois Wilson Story – a 2010 film about the wife of founder Bill Wilson, and the beginnings of Alcoholics Anonymous and Al-Anon.
- Days of Wine and Roses – a 1962 film about a married couple struggling with alcoholism. Jack Lemmon's character attends an AA meeting in the film.
- The Morning After – a 1974 made for television movie starring Dick van Dyke as a successful business and family man whose drinking progressively worsens to the point of no control.
- Drunks – a 1995 film starring Richard Lewis as an alcoholic who leaves an AA meeting and relapses. The film cuts back and forth between his eventual relapse and the other meeting attendants.
- "Desperate Housewives"*(Staring season 2) Bree Van de Kamp has a drinking problem, after falling down in the yard drunk (among other incidents) she decides to attend AA meetings
- Come Back, Little Sheba – A 1952 film about a loveless marriage where the husband played by Burt Lancaster is an alcoholic who gets help from 2 members of the local AA chapter.
- I'll Cry Tomorrow – A 1955 film about singer Lillian Roth played by Susan Hayward who goes to AA to help her stop drinking.
- My Zinc Bed – A 2008 TV Drama, the antagonist challenges the protagonist Paul, an AA member, that AA makes Paul dependant on the group.
See also
- Addiction recovery groups
- Alcoholism
- List of twelve-step groups
- Recovery model
- Self-help groups for mental health
- Stepping Stones (home)
- Substance abuse
Notes
- ^ http://www.aa.org/en_pdfs/smf-92_en.pdf
- ^ Mäkelä 1996, p. 3
- ^ a b c d e f "The Twelve Traditions". The A.A. Grapevine. 6 (6). Alcoholics Anonymous. 1949. ISSN 0362-2584. OCLC 50379271.
{{cite journal}}
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ignored (help) - ^ Chappel, JN; Dupont, RL (1999). "Twelve-Step and Mutual-Help Programs for Addictive Disorders". Psychiatric Clinics of North America. 22 (2): 425. doi:10.1016/S0193-953X(05)70085-X. PMID 10385942.
- ^ http://www.barefootsworld.net/aapioneers.html Rankin relapsed in 1939
- ^ Kurtz 1991. pp. 52"
- ^ Tonigan, Scott J; Connors, Gerard J; Miller, William R (2000). "Special Populations in Alcoholics Anonymous" (PDF). Alcohol Health and Research World. 22 (4): 281–285. PMID 15706756.
{{cite journal}}
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ignored (help) - ^ http://www.peele.net/lib/aaabuse.html
- ^ a b Alcoholics Anonymous page xxx
- ^ a b c http://www.bhrm.org/papers/AAand%20DiseaseConcept.pdf
- ^ Connelly, John C.; Foster, Douglas L.; Miller, Derek; Riordan, Charles; Weisman, Maxwell N. (1980). "Substance Abuse: Position Statement". American Psychiatric Association. Archived from the original on 2010-01-26. Retrieved 2010-01-26.
{{cite journal}}
: Cite journal requires|journal=
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ignored (help) - ^ Archer,Loran (July 2007). "The 95% First Year Dropout Myth". Retrieved 15 July 2010.
- ^ a b McIntire, Don (2000). "How Well Does A.A. Work? An Analysis of Published A.A. Surveys (1968–1996) and Related Analyses/Comments". Alcoholism Treatment Quarterly. 18 (4): 1–18. doi:10.1300/J020v18n04_01.
{{cite journal}}
: Unknown parameter|month=
ignored (help) - ^ Timko, C; Debenedetti, A (2007). "A randomized controlled trial of intensive referral to 12-step self-help groups: One-year outcomes". Drug and Alcohol Dependence. 90 (2–3): 270–279. doi:10.1016/j.drugalcdep.2007.04.007. PMID 17524574.
{{cite journal}}
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ignored (help) - ^ Cheever, Susan (2004). My name is Bill: Bill Wilson: his life and the creation of Alcoholics Anonymous. New York: Simon & Schuster. p. 129. ISBN 0-7432-0154-X.
- ^ Pass It On, p 117.
- ^ Walter HA, Soul Surgery p. 44 Oxford: The Oxford Group
- ^ Kurtz, Ernest (1980). Not-God: a history of Alcoholics Anonymous. Center City, Minn: Hazelden Educational Services. ISBN 0-89486-065-8.
- ^ Pittman , Bill "AA the Way it Began" 1988, Glenn Abbey Books
- ^ a b Kurtz 1991. pp. 18–20 Cite error: The named reference "NOTGOD33" was defined multiple times with different content (see the help page).
- ^ a b Kurtz 1991. pp. 16–17
- ^ Kurtz 1991. pp. 45–46
- ^ Kurtz 1991. pp. 46–8
- ^ http://gsowatch.aamo.info/1939/uslaw.htm
- ^ Jack Alexander (1 March 1941). "Alcoholics Anonymous". Saturday Eventing Post (Reprinted in booklet form ed.). Alcoholics Anonymous World Services. ISBN 0896381994. Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
- ^ Pass It On 1984, p. 359
- ^ a b c d e "AA Fact File" (PDF). General Service Office of Alcoholics Anonymous. 2007.
{{cite journal}}
: Cite journal requires|journal=
(help) Cite error: The named reference "AAFACTFILE" was defined multiple times with different content (see the help page). - ^ AA Comes Of Age, p. 225
- ^ Carroll, Steven. "Group avoids politics of alcohol – author". http://www.irishtimes.com/. Retrieved 2010-03-30.
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- ^ Wilson, Bill. "The A.A. Service Manual Combined with Twelve Concepts for World Services". Alcoholics Anonymous World Services, Inc. Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
- ^ "A.A. GSO Guidelines: Finances". Alcoholics Anonymous General Service Office. Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
{{cite journal}}
: Cite journal requires|journal=
(help) - ^ "GSO 2007 Operating Results". Alcoholics Anonymous General Services Office. Archived from the original on 2009-12-12. Retrieved 2009-12-12.
Gross Profit from Literature ~8,6M (57%), Contributions ~$6.5M (43%)
- ^ "Alcoholics Anonymous : International General Service Offices". Alcoholics Anonymous website. Archived from the original on 2009-12-12. Retrieved 2009-10-08.
- ^ a b Humphreys, Keith; Kaskutas, Lee Ann (1995). "World Views of Alcoholics Anonymous, Women for Sobriety, and Adult Children of Alcoholics/Al-Anon Mutual Help Groups". Addiction Research & Theory. 3 (3): 231–243. doi:10.3109/16066359509005240.
- ^ Bill W. 2002, Appendix II
- ^ a b "This is AA". Alcoholics Anonymous Work Services, Inc. 1984. Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
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(help) - ^ AA.org
- ^ "A Newcomer Asks..." Alcoholics Anonymous World Services, Inc. 1980. Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
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(help) - ^ Questions and Answers on Sponsorship 2005
- ^ Zemore, S. E., Kaskutas, L. A., & Ammon, L. N. (2004). "In 12-step groups, helping helps the helper". Addiction. 99 (8): 1015–1023. doi:10.1111/j.1360-0443.2004.00782.x. PMID 15265098.
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: Unknown parameter|month=
ignored (help)CS1 maint: multiple names: authors list (link) - ^ Rudy, David R.; Greil, Arthur L. (1989). "Is Alcoholics Anonymous a Religious Organization?: Meditations on Marginality". Sociological Analysis. 50 (1): 41–51. doi:10.2307/3710917.
- ^ Leach, Barry; Norris, John L.; Dancey, Travis; Bissell, Leclair (1969). "Dimensions of Alcoholics Anonymous: 1935–1965". Substance Use & Misuse. 4 (4): 509. doi:10.3109/10826086909062033.
- ^ "The A.A. Group". Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
{{cite journal}}
: Cite journal requires|journal=
(help) - ^ "Suggestions For Leading Beginners Meetings". Alcoholics Anonymous World Services, Inc. Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
{{cite journal}}
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(help) - ^ Mäkelä 1996, p. 149–150
- ^ Coleman, Phyllis (2005). "Privilege and Confidentiality in 12-Step Self-Help Programs: Believing The Promises Could Be Hazardous to an Addict's Freedom". The Journal of Legal Medicine. 26 (4): 435–474. doi:10.1080/01947640500364713. ISSN 0194-7648. OCLC 4997813. PMID 16303734.
{{cite journal}}
: Unknown parameter|month=
ignored (help) - ^ Hoffman, Jan (15 June 1994). "Faith in Confidentiality of Therapy Is Shaken". New York Times. Retrieved 2008-10-23.
- ^ Kelly, John F. et al Spirituality in Recovery: A Lagged Mediational Analysis of Alcoholics Anonymous’ Principal Theoretical Mechanism of Behavior Change Alcoholism: Clinical and Experimental Research Vol. 35, No. 3 March 2011 pp. 1–10
- ^ Rush, Benjamin (1805). Inquiry into the Effects of Ardent Spirits upon the Human Body and Mind. Philadelphia: Bartam.
- ^ http://www.aa.org/pdf/products/p-3_isaaforyou.pdf
- ^ Living Sober p 68
- ^ http://www.nccatoday.org/conversation.htm
- ^ a b "Alcoholics Anonymous 2004 Membership Survey". Alcoholics Anonymous World Services' General Service Office. 2005. Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
{{cite journal}}
: Cite journal requires|journal=
(help) - ^ Vaillant, 1995, p 255.
- ^ Vaillant, 1995, p 265.
- ^ Griffith 2002, p. 103–117
- ^ Humphreys, Keith; Begleiter, Henri; Deitrich, Richard; Gallant, Donald; Gottheil, Edward; Paredes, Alfonso; Rothschild, Marcus; Theil, David; Lagressa, Dolly (2002). "Alcoholics Anonymous and 12-Step Alcoholism Treatment Programs". Recent Developments in Alcoholism. 16. Springer US: 149–164. doi:10.1007/b100495. ISBN 978-0-306-47258-9. PMID 12638636.
- ^ Levy, Leon (1979). "Processes and Activities in Groups". Self-Help Groups for Coping with Crisis. San Francisco: Josey-Bass Publishers. pp. 234–271. ISBN 0-87589-435-6. OCLC 5491383.
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: Unknown parameter|editors=
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suggested) (help) - ^ Moos, Rudolf H.; Moos, BS (2006). "Participation in Treatment and Alcoholics Anonymous: A 16-Year Follow-Up of Initially Untreated Individuals". Journal of Clinical Psychology. 62 (6): 735–750. doi:10.1002/jclp.20259. PMC 2220012. PMID 16538654.
{{cite journal}}
: Unknown parameter|month=
ignored (help) - ^ Moos, Rudolf H.; Moos, BS (2006). "Rates and predictors of relapse after natural and treated remission from alcohol use disorders". Addiction. 101 (2): 212–222. doi:10.1111/j.1360-0443.2006.01310.x. PMC 1976118. PMID 16445550.
{{cite journal}}
: Unknown parameter|month=
ignored (help) - ^ Moos, Rudolf H.; Moos, BS (2004). "Long-Term Influence of Duration and Frequency of Participation in Alcoholics Anonymous on Individuals with Alcohol Use Disorders". Journal of Consulting and Clinical Psychology. 72 (1): 81–90. doi:10.1037/0022-006X.72.1.81. PMID 14756617.
{{cite journal}}
: Unknown parameter|month=
ignored (help) - ^ a b Humphreys, Keith; Moos, R (2001). "Can encouraging substance abuse patients to participate in self-help groups reduce demand for health care? A quasi-experimental study". Alcoholism: Clinical and Experimental Research. 25 (5): 711–716. doi:10.1111/j.1530-0277.2001.tb02271.x. ISSN 1530-0277. PMID 11371720.
{{cite journal}}
: Unknown parameter|month=
ignored (help) Cite error: The named reference "HUMPHREYS2001" was defined multiple times with different content (see the help page). - ^ Morgenstern, Jon; Laboview, Erich; McCrady, Barbara S; Kahler, Christopher W; Frey, Ronni M (1997). "Affiliation with Alcoholics Anonymous after treatment: a student of its therapeutic effects and mechanisms of action". Journal of consulting and clinical psychology. 65 (5): 768–888. doi:10.1037/0022-006X.65.5.768. PMID 9337496.
{{cite journal}}
: Unknown parameter|month=
ignored (help) - ^ Tonigan, J. Scott (2001). "Benefits of Alcoholics Anonymous Attendance – Replication of Findings Between Clinical Research Sites in Project MATCH". Alcoholism Treatment Quarterly. 19 (1): 67–77. doi:10.1300/J020v19n01_05.
- ^ Ditman, Keith S; Crawford, George G; Forgy, Edward W; Moskowitz, Herbert; MacAndrew, Craig (1967). "A controlled experiment on the use of court probation for drunk arrests". American Journal of Psychiatry. 124 (2): 160–163. PMID 4951569.
{{cite journal}}
: Unknown parameter|month=
ignored (help) - ^ Brandsma, Jeffery M; Maultsby, Maxie C; Welsh, Richard J (1980). Outpatient treatment of alcoholism: a review and comparative study. Baltimore, MD: University Park Press. ISBN 0-8391-1393-5. OCLC 5219646.
- ^ Larimer, Mary E; Palmer, RS; Marlatt, GA (1999). "Relapse prevention. An overview of Marlatt's cognitive-behavioral model". Alcohol research & health : the journal of the National Institute on Alcohol Abuse and Alcoholism. 23 (2): 151–160. ISSN 1535-7414. OCLC 42453373. PMID 10890810.
- ^ Ståhlbrandt, Henriettæ; Johnsson, Kent O.; Berglund, Mats (2007). "Two-Year Outcome of Alcohol Interventions in Swedish University Halls of Residence: A Cluster Randomized Trial of a Brief Skills Training Program, Twelve-Step Influenced Intervention, and Controls". Alcoholism: Clinical and Experimental Research. 31 (3): 458. doi:10.1111/j.1530-0277.2006.00327.x. PMID 17295731.
- ^ Terra, Mauro Barbosa; Barros, Helena Maria Tannhauser; Stein, Airton Tetelbom; Figueira, Ivan; Palermo, Luiz Henrique; Athayde, Luciana Dias; Gonçalves, Marcelo de Souza; Da Silveira, Dartiu Xavier (2008). "Do Alcoholics Anonymous Groups Really Work? Factors of Adherence in a Brazilian Sample of Hospitalized Alcohol Dependents". American Journal on Addictions. 17 (1): 48. doi:10.1080/10550490701756393. PMID 18214722.
- ^ Ferri, MMF; Amato, Laura; Davoli, Marina; Ferri, Marica (2006). "Alcoholics Anonymous and other 12-step programmes for alcohol dependence". Cochrane Database of Systematic Reviews. 2006 (3): CD005032. doi:10.1002/14651858.CD005032.pub2. PMID 16856072.
- ^ a b c "Comments On A.A. Triennial Surveys". Alcoholics Anonymous World Services. 1990.
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: Cite journal requires|journal=
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ignored (help) - ^ "Corrections Workbook". New York, NY: Alcoholics Anonymous Word Services, Inc. 1995. Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
{{cite journal}}
: Cite journal requires|journal=
(help) - ^ "Corrections Catalog". Archived from the original on 2009-12-12. Retrieved 2009-12-12.
The titles include: Carrying the Message into Correctional Facilities, Where Do I Go From Here?, A.A. in Prison: Inmate to Inmate, A.A. in Correctional Facilities, It Sure Beats Sitting in a Cell, Memo to an Inmate Who May be an Alcoholic, A Message to Corrections Administrators
- ^ "AA Guidelines from GSO: Cooperating with Court, DWI and Similar Programs". Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
{{cite journal}}
: Cite journal requires|journal=
(help) - ^ "IN THE MATTER OF DAVID GRIFFIN, APPELLANT, v. THOMAS A. COUGHLIN III, AS COMMISSIONER OF THE NEW YORK STATE DEPARTMENT OF CORRECTIONAL SERVICES, ET AL., RESPONDENTS". 1996.
{{cite web}}
: Text "Court of Appeals: State of New York" ignored (help) - ^ Honeymar, (1997). "Alcoholics Anonymous As a Condition of Drunk Driving Probation: When Does It Amount to Establishment of Religion". Columbia Law Review. 97 (2): 437. doi:10.2307/1123367.
{{cite journal}}
: CS1 maint: extra punctuation (link) - ^ Egelko, Bob (8 September 2007). "Appeals court says requirement to attend AA unconstitutional". San Francisco Chronicle. Archived from the original on 2009-12-12. Retrieved 2007-10-08.
- ^ Inouye v. Kemna, 504 F.3d 705, 11889 (9th Cir. 2007).
- ^ Roberson 1988, p. 220
- ^ Day, E; Gaston, RL; Furlong, E; Murali, V; Copello, A (2005). "United Kingdom substance misuse treatment workers' attitudes toward 12-step self-help groups". Journal of Substance Abuse Treatment. 29 (4): 321–327. doi:10.1016/j.jsat.2005.08.009. PMID 16311185.
{{cite journal}}
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ignored (help) - ^ Peele 1989
- ^ Shute, Nancy (1997). "The drinking dilemma: by calling abstinence the only cure, we ensure that the nation's $100 billion alcohol problem won't be solved". U.S. News & World Report. 123 (9): 54–64.
{{cite journal}}
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ignored (help) - ^ Alcoholics Anonymous page 20-1,24
- ^ Alexander, Francesa; Rollins, Michele (1985). "Alcoholics Anonymous: the unseen cult". California Sociologist. 17 (1). Los Angeles: California State University: 33–48. ISSN 0162-8712. OCLC 4025459. Archived from the original (PDF) on 2009-12-12. Retrieved 2009-12-12.
- ^ Right, Kevin B. W (1997). "Shared Ideology in Alcoholics Anonymous: A Grounded Theory Approach". Journal of Health Communication. 2 (2): 83. doi:10.1080/108107397127806. PMID 10977242.
- ^ Levinson, D. (1983). Galanter, Marc (ed.). "Current status of the field: An anthropological perspective on the behavior modification treatment of alcoholism". Recent Developments in Alcoholism. 1. New York: Plenum Press: 255–261. ISSN 0738-422X. PMID 6680227.
- ^ Wilcox 1998, p. 109–124
- ^ Bogart, Cathy J.; Bogart, Cathy J. (2003). "'13th-Stepping:' Why Alcoholics Anonymous Is Not Always a Safe Place for Women". Journal of Addictions Nursing: A Journal for the Prevention and Management of Addictions. 14 (1): 43–47. doi:10.1080/10884600305373. ISSN 1548-7148. OCLC 34618968.
- ^ Questions and Answers on Sponsorship, page 10. 2005.
- ^ http://harpers.org/archive/1963/02/0014211
- ^ A Worldcat search for materials authored by Alcoholics Anonymous and more specific divisions of the organization (AA Grapevine, World Services, General Service Conference, World Service Meeting) yields well over 500 results.
References
- Bill W. (1955), Alcoholics Anonymous: the story of how many thousands of men and women have recovered from alcoholism (2nd ed.), New York, New York: Alcoholics Anonymous World Services, OCLC 269381
- Bill W. (2002). Alcoholics Anonymous: the story of how many thousands of men and women have recovered from alcoholism (4th ed.). New York, New York: Alcoholics Anonymous World Services. ISBN 1-893007-16-2. OCLC 408888189.
- Edwards, Griffith (2002). Alcohol: The World's Favorite Drug (1st ed.). Thomas Dunne Books. ISBN 0-312-28387-3. OCLC 48176740.
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ignored (help) - Klaus Mäkelä (1996). Alcoholics Anonymous as a mutual-help movement: a study in eight societies. Madison, Wis: University of Wisconsin Press. ISBN 0-299-15000-3. OCLC 33242907.
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suggested) (help) - Mitchel, Dale (2002). Silkworth: the little doctor who loved drunks. Center City, Minn: Hazelden. ISBN 1-56838-794-6. OCLC 51063745.
- Speak, Darius (2009). "aaspeak: www.aaspeak.com". online.
{{cite web}}
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and|last=
specified (help) - Pass It on: The Story of Bill Wilson and how the A.A. Message Reached the World. New York, NY: Alcoholics Anonymous World Services, Inc. 1984. ISBN 978-0-916856-12-0. OCLC 12308065.
{{cite book}}
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ignored (help) - Peele, Stanton (1999). The Diseasing of America: how we allowed recovery zealots and the treatment industry to convince us we are out of control. San Francisco: Jossey-Bass. ISBN 0-7879-4643-5. OCLC 39605271.
- "Questions & Answers on Sponsorship". Alcoholics Anonymous World Services, Inc. 2005. Archived from the original (PDF) on 2009-12-15. Retrieved 2009-12-15.
{{cite journal}}
: Cite journal requires|journal=
(help) - Roberson, Nan (1988). Getting Better: Inside Alcoholics Anonymous. London: Macmillan. ISBN 0-688-06869-3. OCLC 17260252.
- Vaillant, George E. (1995). The Natural History of Alcoholism Revisited. Cambridge, Mass: Harvard University Press. ISBN 0-674-60377-X. OCLC 31605790.
- Wilcox, D.M. (1998). Alcoholic thinking: Language, culture, and belief in Alcoholics Anonymous. Westport, CT: Greenwood Publishing Group. ISBN 0-275-96049-8.
External links
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