Thesis (D. Min.)--Concordia Seminary, St. Louis, 1993. / Abstract. Includes bibliographical references (leaves 181-186).

Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1993. / Includes bibliographical references (leaves 216-226).

Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1993. / Includes bibliographical references (leaves 216-226).

Made available in DSpace on 2016-06-02T19:24:48Z (GMT). No. of bitstreams: 1 TeseEAC.pdf: 907921 bytes, checksum: ec4ee9bdd22774fb00704dc531fb3459 (MD5) Previous issue date: 2005-09-20 / Financiadora de Estudos e Projetos / The major aim of this thesis is to introduce a reflection of the therapeutic model built by the Alcoholics Anonymous (A.A.) fellowship to care for the so-called alcoholism disease and to relate this model to the construction of the notion of the person as it appears in this model, since it is related to the construction of the identity of an alcoholic in recovery . Based on an ethnographic research carried out in the Sapopemba A.A. group located in the outskirts of the city of São Paulo, we attempt to analyze the problem of alcoholism from an emic perspective, i.e., as it is thought of and managed by those who acknowledge themselves as alcoholics . In this way we try to articulate the representations built on alcohol and alcoholism by re-constructing the notion of alcoholic person, in order to set contrasts with the ideological field of modern individualism. The thesis also looks for to demonstrate that, for A.A. members, the alcoholic disease is understood as a family disease , i.e., a disease that not only concerns the individuals but also affects those around them, family members most of all. In fact, the possibility of contagion around alcoholism is clearly identifiable. Such condition is directly linked to representations built on alcoholism, understood as a physical and moral disease. It is also linked to its effects on the set of social relationships both familial and professional in which the ex-drinker is involved. In their activities and meetings, the members of the fellowship acknowledge themselves as alcoholics in recovery , i.e., as carriers of an incurable disease, a disorder housed inside each of them with which they must learn to deal. Fundamentally, this process corresponds to setting a peculiar regime of alterity, based on the construction of an ill body and soul, in which ex-drinker is seen as another person that each alcoholic carries within; this condition must be shared with the other group members to facilitate preservation of soberness and recuperation of social bonds that were lost in the times of active alcoholism, particularly within the family and in the workplace. / O objetivo deste trabalho é o de apresentar uma reflexão sobre o modelo terapêutico construído pela irmandade de Alcoólicos Anônimos (A.A.) para dar conta da chamada doença do alcoolismo , relacionando-o à fabricação de uma noção de pessoa em seu interior, notadamente a partir da edificação da identidade de doente alcoólico em recuperação . A partir dos dados da pesquisa etnográfica realizada no grupo Sapopemba de A.A., localizado na periferia da cidade de São Paulo, busca-se analisar o problema do alcoolismo a partir de uma perspectiva êmica, isto é, tal como ele é pensado e gerido por aqueles que se reconhecem como doentes alcoólicos . Com isso, pretende-se articular as representações construídas sobre o álcool e o alcoolismo com a fabricação de uma noção de pessoa alcoólica , de maneira a estabelecer contrastes com o campo ideológico do individualismo moderno. Ao longo deste trabalho, demonstra-se que, para os membros de A.A., a doença alcoólica é entendida como uma doença da família , ou seja, uma doença que atinge o indivíduo, mas também afeta a todos aqueles que estão a seu redor, sobretudo, seus familiares. Com efeito, evidenciam-se as condições de possibilidade de contágio em torno do alcoolismo, condições essas diretamente ligadas às representações construídas sobre o alcoolismo, entendido como uma doença física e moral , e a seus efeitos sobre o conjunto de relações sociais familiares e profissionais nas quais o exbebedor está envolvido. Em suas atividades e reuniões, os membros da irmandade se reconhecem como doentes alcoólicos em recuperação , isto é, como portadores de uma doença incurável; de um mal que está alojado dentro de cada um e com o qual deverão aprender a conviver. Esse processo corresponde, fundamentalmente, à instauração de um peculiar regime de alteridade, baseado na fabricação de um corpo e de um espírito doentes, no qual a doença alcoólica é apreendida como um outro que cada dependente traz dentro de si mesmo; condição essa que deve ser compartilhada com os demais membros do grupo, possibilitando, assim, a manutenção da sobriedade e o resgate dos laços sociais, perdidos no tempo do alcoolismo ativo, notadamente, na família e no trabalho.

The integrated pedagogy in Alcoholics Anonymous as a community of practice In this paper I have studied the integrated pedagogy in Alcoholics Anonymous using Wenger’s theoretical model of communities of practice and from a point of view of situated learning. Focus has been on recovery from alcohol addiction as a process of social identity change where learning is seen as an appropriation of artefacts by an interaction between participation and reification which leads to a higher level of competence and a change in identity. A diversity of methods has been used such as text analysis of printed material from AA in combination with direct observations at AA-meetings and qualitative interviews with long-time, high intensity participants in the AA-community. The results indicate that Alcoholics Anonymous has a powerful pedagogic system in which a whole of norms, principles and stories are represented in all its parts. The interviewed participants report similar changes in identity and capacity to function in life, despite the differences between them in background as well as in which part of the specific activities in AA they focused on during their trajectory in AA. The study has limitations though all the participants are long-time sober members with a strong identification as members of AA and consequently not representative for the cohort of attenders at AA. The background search for literature makes it clear that the phenomenon of Alcoholics Anonymous is practically not studied from a pedagogical perspective which opens possibilities for future research.

No description available.

Alcohol use disorders are a major health problem in the United States; approximately 7.4% of the population meets the criteria for alcohol abuse or dependence. However, Reed, Levin, and Evans (2012) reported a lack in research regarding alcoholism's risk factors and how these influence Alcoholics Anonymous involvement. Though there is evidence for several risk factors, researchers have found mixed results regarding gender and impulsivity. Social learning theory was the theoretical foundation of this study and guided the exploration and interpretation of these risk factors. Therefore, the purpose of this quantitative, nonexperimental study was to understand the relationship that impulsivity (as measured from the Barratt Impulsiveness Scale-15) and gender contribute to involvement (as measured by the Alcoholics Anonymous Involvement scale), as well how impulsivity may moderate gender-based differences. Based on this goal, the target population included individuals who have been a part of the Alcoholics Anonymous program in an urban location in a Western state. This study followed a purposive sampling procedure to target this population, which resulted in a final sample of 136 participants. A series of analyses including chi squares, t-tests, and an ANCOVA did not provide any evidence that involvement depended on gender or impulsivity. This study provides a better understanding of how gender and impulsivity influence attendance and will enhance intervention practices and improve outcomes for people suffering from alcohol addiction. By increasing knowledge on Alcoholics Anonymous involvement, and why it works for some and not for others, the study provides support for professionals, families, and communities involved with participants of the program.

”Spiritus contra spiritum” - En religionspsykologisk studie avomvändelseprocesser hos medlemmar i Anonyma Alkoholister(”Spiritus contra spiritum” - A religious psychological study on transformation processesamong members of Alcoholics Anonymous)The purpose of this study was to understand and illustrate the conversion processes forpeople who have attained sobriety through membership in Alcoholics Anonymous. My aimwas to ascertain how the interviewees constructed their life story regarding their path tosobriety. I sought to learn how "God" as a function, a central tenet of AlcoholicsAnonymous, served the interviewees in achieving and maintaining sobriety. Dan P.McAdams’s (1993) The stories we live by: personal myths and making of the self, providedthe theoretical tools. Steinar Kvale´s (1997) The qualitative research interview provided themethod. The conclusion was that membership in Alcoholics Anonymous allowed theinformants a sense of healing, conversion and reconciliation from their earlier alcohol abuse.Through this confident community the informants were provided with the narrative meansto improve their life story and truth by a renewed identity and spiritual awakening.Keywords:

No description available.

The purpose of this study was to describe, analyze, and better understand the lived experiences of women age 50 and older in Alcoholics Anonymous (AA). Guiding this inquiry were the following research questions: 1) How do the older women participants experience the AA program? 2) What aspects of AA do older women consider beneficial? 3) What aspects of AA do older women consider detrimental? 4) What do older women consider as important conditions to succeed in the AA program? 5) How did these older women elicit meaning in their involvement with AA? and 6) How was the narrative aspect of AA experienced by the participants? Fourteen older women from AA meetings in Southwest Virginia participated in two qualitative interviews. The results were represented by narrative descriptions of each participan's experiences and analyzed for common themes across the stories, which were presented and discussed. For these participants, the AA program was found to intersect with narrative therapy. AA, like narrative therapy, highlights deconstructing and re-authoring life stories through personal narratives. Storytelling itself proved to be among the most important traditions of AA and a core benefit to the storyteller (and to a lesser extent, the listener). Study participants found that telling their stories allowed for 1) a way to give back to the program, 2) a feeling of belonging to the group, 3) a welcome reminder to the speaker of her past struggles with alcoholism, and 4) a spiritual experience. Many of the women articulated their early concerns with publicly sharing at meetings, as well as their ongoing considerations of boundaries, over-sharing, and conflicts of interest in storytelling. Finally, in an unexpected finding, the women cultivated and maintained intimate friendships with other women in AA that addressed relevant issues beyond sobriety including everyday needs and life challenges. Social activities often transcended the boundaries of the meetings. / Ph. D.