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Spirituality and recovery in 12-step programs: An empirical model

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Abstract

Alcoholics Anonymous (AA) and other 12-step programs are widely employed in the addiction rehabilitation community. It is therefore important for researchers and clinicians to have a better understanding of how recovery from addiction takes place, in terms of psychological mechanisms associated with spiritual renewal. A program like AA is described here as a spiritual recovery movement, that is, one that effects compliance with its behavioral norms by engaging recruits in a social system that promotes new and transcendent meaning in their lives. The mechanisms underlying the attribution of new meaning in AA are considered by recourse to the models of positive psychology and social network support; both models have been found to be associated with constructive health outcomes in a variety of contexts. By drawing on available empirical research, it is possible to define the diagnosis of addiction and the criteria for recovery in spiritually oriented terms.

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... There may also be differences in the ways that patients and many clinicians conceptualize successful outcomes or recovery. Some spirituality-based approaches to addiction treatment frame recovery according to the personal experiences of the substance users (Galanter, 2007). "Recovery" is viewed and defined "through the prism of the person's own introspection and reflection" (Galanter, 2007, p. 266), as opposed to biomedical and behavioral psychology approaches which focus on the attainment and maintenance of sobriety. ...
... Although overall, AA is viewed as efficacious, it is also not without criticisms. In particular, the AA programme is theisticallybased: several of the steps explicitly mention "God as we understand Him" (emphasis in the original) (Segal, 2020), which may limit the appeal of the programme for some individuals (Brown et al., 2006;Galanter, 2007). Researchers have also identified a desire among some patients for spirituality-based therapies that extend beyond the 12-step approach and beyond a theistic God (Dermatis et al., 2004). ...
... It is fair to propose that such findings are confirmed in this evaluation with both the WHOQoL-SRPB results and the qualitative findings suggesting improved outcomes over the programme period. There is some criticism of the 12-Step programme's religious focus (Galanter, 2007). However, the literature also notes that this AA approach may be a springboard into exploration of personal spirituality (Kelly et al., 2011) that is useful in the recovery process. ...
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Spirituality is vital to The Salvation Army’s Bridge model of treatment for alcohol and drug addiction. Spirituality is expressed through Recovery Church, prayer, spirituality lifters, the 12-step programme, and focuses on meaning and purpose. We recruited participants from several regional centers throughout Aotearoa New Zealand and evaluated spirituality using the WHOQol-SRPB and open-ended questions. Most participants held broad understandings of spirituality, only a minority equating it with religion. Participants who completed the Programme had statistically significant increases in spiritual wellbeing at end-of-treatment. These increases were maintained at a 3-month follow-up. Increases in spiritual wellbeing were associated with decreases in severity of alcohol and drug use.
... Outro levantamento importante é o leque de construtos da Psicologia Positiva que estão sendo estudados em relação aos transtornos relacionados ao uso de substâncias psicoativas. A felicidade (Bergsma et al., 2011;) e a espiritualidade (Barton & Miller, 2015;Choi et al., 2020;Galanter, 2007) são os construtos que mais aparecem, ambos em 3 estudos. Forças e virtudes (Harris et al., 2012;Pagano et al., 2019) e resiliência (Kumpfer & Bluth, 2004;Li et al., 2015) são encontrados em 2 trabalhos. ...
... Outro questionamento que se impõe são os contextos, por vezes, bastante restritos que aparecem em alguns estudos da amostra. O estudo teórico de Galanter (2007) limita-se a discorrer sobre o construto da espiritualidade apenas no âmbito do tratamento dos Alcoólicos Anônimos. Também, neste contexto, a pesquisa de Martin et al. (2014) se mostra bastante restrita ao relacionar a responsabilidade social e comportamento sexual de risco ao uso de substâncias psicoativas de uma maneira pouco aprofundada. ...
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Resumo Este estudo busca identificar e analisar os estudos que associam a Psicologia Positiva e seus construtos com os transtornos relacionados ao uso de substâncias psicoativas. Foi feita uma revisão integrativa sobre o tema. De 64 resultados encontrados, 13 artigos foram selecionados para descrição e análise. Identificou-se baixa produção científica sobre o tema, ainda que esteja em expansão. Apenas sete estudos tinham como objetivo principal a relação entre a Psicologia Positiva e o uso de substâncias psicoativas, sendo apenas dois experimentais. Evidenciou-se também a concentração de publicações nos EUA e a falta de estudos brasileiros. Os construtos da Psicologia Positiva mais abordados são a felicidade e a espiritualidade, estando associados a um menor uso de substâncias psicoativas. Fica demonstrado o potencial desse campo de estudo para a prevenção e tratamento desses transtornos, sugerindo-se o aumento da produção cientifica.
... Múltiples investigaciones, que exploran el vínculo entre el programa de recuperación de aa y la dimensión religiosa, concluyen que ni aa ni su programa son religiosos, sino espirituales, puesto que la experiencia espiritual no se reduce a la creencia o fe manifiesta en un Dios, sino al sentir y al creer, que produce un nuevo estado de conciencia y una nueva forma de ser [aa 2003;Reynaga et al. 2007;Vaillant 2005;Galanter 2007;Sandoz 2014;Kurtz 1979]. No obstante de no ser aa una organización religiosa, es posible la manifestación de lo religioso en la expresión de sentimientos y creencias. ...
... Aun así, personas que se asumen como no creyentes han logrado la abstinencia, sin incluir la aceptación de un Dios [véase Tonigan et al. 2002]. Lo anterior es posible por la flexibilidad del programa de recuperación en relación con las creencias teístas, que pueden ser modificadas sin viciar la eficacia del programa, aunque por supuesto, el tema sigue causando polémica [véase Galanter 2007vs. Sandoz 2014. ...
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Resumen: Alcohólicos Anónimos (aa) ha mostrado su eficacia en el tratamiento de la enferme-dad del alcoholismo a partir de un programa de recuperación sustentado en dos principios: aceptar la derrota definitiva ante el alcohol y la creencia en que sólo un Poder Superior puede mantener-los en estado de sobriedad. Algunas investigaciones académicas pasan de largo el principio de que aa es "espiritual mas no religioso", y terminan por etiquetarlo de "corporativo con matices religiosos" o cuasirreligioso. Con la intención de contribuir a un conocimiento más preciso de la dimensión religiosa en grupos de alcohólicos, en el presente artículo muestro que aa no es una religión y puede entenderse mejor como una instancia reproductora de sentido; en tanto que su programa de recuperación no debe ser considerado como religioso o cuasirreligioso, sino como un programa espiritual que se revela al teísmo y a toda forma de religión institucionalizada. Me propongo incorporar al análisis de la dimensión religiosa en aa la perspectiva de creencia como disposición adquirida, guardando distancia con la tendencia que determina a las creencias religio-sas como creencias en seres espirituales o doctrinas dogmáticas. La investigación etnográfica nos muestra que las creencias religiosas no sólo son producto de la religión institucionalizada ni del pensamiento teísta, sino que se desprenden también de la propia dinámica en el orden de la vida cotidiana, donde se constituyen como mapas referenciales de resistencia frente a la incertidumbre y a la adversidad.
... The recognition of therapeutic changes as lived experiences (White 2007(White , 2008 is derived from subjective experiences and depends on people's self-introspection and reflection (Galanter 2007). Qualitative research methodology can contribute to such research, yielding a fuller, nuanced understanding of treatment experience from users' perspectives. ...
... The literature indicates that positive functioning serves as a protective factor to mental health, drug abstinence, and better treatment outcomes (Kaskutas et al. 2005;Kelly et al. 2006;Logan et al. 2010). The current findings expand on the previous research and point to the implication of positive functioning in recovery, in which positive functioning co-occurs with changes related to substance use (Galanter 2007). ...
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While a plethora of studies indicating substance use treatment reduced measurable, pathological symptoms, research is still needed to explore treatment-related recovery (i.e., therapeutic changes) derived from a lived experience from clients. The current study used semistructured interviews to query clients’ narratives on the process of early recovery in inpatient substance use treatment. The analysis of qualitative data revealed five themes: positive therapeutic changes pertaining to substance use (including substance-related problem recognition, a desire for drug cessation, and a continual need for treatment), emotion regulation, mindfulness and self-awareness, being positive for future outcomes, and changes in conceptualizing important relationships. The findings speak to the importance of promoting changes related to substance use and cultivating co-occurring positive psychological functioning in early recovery. Clinicians may consider integrating a variety of interventions into substance use treatment that help process and regulate emotions, reconnect with client sense of self and personal values, and understand traumatic experiences, which would ultimately facilitate recovery.
... Múltiples investigaciones, que exploran el vínculo entre el programa de recuperación de aa y la dimensión religiosa, concluyen que ni aa ni su programa son religiosos, sino espirituales, puesto que la experiencia espiritual no se reduce a la creencia o fe manifiesta en un Dios, sino al sentir y al creer, que produce un nuevo estado de conciencia y una nueva forma de ser [aa 2003;Reynaga et al. 2007;Vaillant 2005;Galanter 2007;Sandoz 2014;Kurtz 1979]. No obstante de no ser aa una organización religiosa, es posible la manifestación de lo religioso en la expresión de sentimientos y creencias. ...
... Aun así, personas que se asumen como no creyentes han logrado la abstinencia, sin incluir la aceptación de un Dios [véase Tonigan et al. 2002]. Lo anterior es posible por la flexibilidad del programa de recuperación en relación con las creencias teístas, que pueden ser modificadas sin viciar la eficacia del programa, aunque por supuesto, el tema sigue causando polémica [véase Galanter 2007vs. Sandoz 2014. ...
Article
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Alcoholics Anonymous (AA) has shown efficacy in treating the so called disease of alcoholism through a recovery program based on two principles: accepting the definitive defeat by alcohol, and the belief that only a Greater Power can keep them in sobriety. Some academic research at AA overlooks the principle that its recovery program is “spiritual but not religious,” prefering to label the AA as “corporate with religious nuances,” and even as a “quasi-religious program.” With the aim of contributing to a more precise knowledge of the religious dimension in groups of alcoholics, this article attempts to show that the AA is not a religion, but rather as reproducing an instance of meaning; this recovery program should not be considered as religious nor as being of a quasi-religious character, but rather as a spiritual program that reveals itself to theism and all forms of institutionalized religion and that it imposes a dogmatic principle of relativity. This paper incorporates the analysis of the religious dimension in the AA with the prospect of belief as an acquired disposition, yet maintains a distance from the trend that determines religious belief as a belief in spiritual beings or dogmatic doctrines. Ethnographic research shows that religious beliefs are not only the product of institutionalized religion or theistic thought, but also stem from the dynamics in the order of everyday life, which represent maps of resistance to adversity and uncertainty.
... Providers might deemphasize elements and practices implying that recovery necessarily requires changes in other areas, such as abstinence or spirituality, absent empirical evidence to the contrary. Because the 12-step approach to recovery places abstinence and spirituality at the center of recovery (Donovan et al., 2013;Galanter, 2007;Kelly & Yeterian, 2011), we specifically recommend that treatment programs discuss and facilitate involvement in a range of evidence-based mutual-help groups, including 12-step groups, Self-Management and Recovery Training, LifeRing, and Women for Sobriety (Atkins & Hawdon, 2007;Zemore et al., 2017Zemore et al., , 2018, and include individuals with a range of recovery pathways on staff. Results also imply that, toward inclusion of all recovery pathways, formal and institutional definitions of recovery might similarly focus on elements of recovery that are widely shared by people in stable recovery, regardless of recovery pathway. ...
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Objective: How people define recovery may affect their recovery goals, service use, and ultimately their outcomes. We examined recovery definitions among adults in recovery from an alcohol use disorder (AUD) who had different service use histories. Method: We analyzed online survey data from 1,492 adults with resolved lifetime AUD in “treated recovery” (any use of specialty services, such as inpatient or outpatient rehabilitation; n = 375), “assisted recovery” (any use of lay services, such as mutual-help groups, and no use of specialty services; n = 174), or “independent recovery” (no use of specialty or lay services; n = 943). Surveys assessed recovery definitions using the 39-item What Is Recovery? (WIR) scale. We compared endorsement of WIR domains and individual recovery elements across groups using survey-weighted chi-square tests and logistic regression. Results: Endorsement of WIR scale domains was significantly lower among the independent than treated and assisted groups, but few differences emerged between the treated and assisted groups. Two recovery elements were endorsed by approximately equivalent majorities of all groups: “being honest with myself” (92.7%–94.8%) and “taking care of my physical health” (87.4%–90.9%). Five additional elements were similarly endorsed by large majorities (≥85%) in each group, albeit at lower levels in the independent group. Conclusions: People who have experienced AUD and have not obtained alcohol services may have a narrower definition of recovery compared to those accessing treatment or attending mutual-help groups. This suggests a need to broaden alcohol services to better match varied recovery definitions; however, some highly endorsed elements suggest commonalities across recovery pathways.
... The AA and the NA program is associated with terms such as "spiritual experience," "spiritual awakening," and "spiritual growth," and with working the 12-Step program (Galanter 2007;Tonigan, Rynes, and McCrady 2013). In this study, spiritual growth refers to the individual's experiences, awareness, and relationship with the transcendent higher power (Underwood and Teresi 2002). ...
... Despite this, it has been determined that recovery is not limited to abstinence (Neale et al, 2014). The American Society of Addiction Medicine definition includes the concept of recovery as being the state of a person's health and wellbeing while being abstinent from illicit and licit substances (Galanter, 2007;el-Guebaly, 2012). This was challenged by White and Kurtz (2005) who suggested that recovery is a process encompassing not just the person using substances, but also their family and the wider community, and this enables the person to overcome their problems to lead a life that is healthy and has purpose while managing their vulnerabilities on an ongoing basis. ...
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Background Nursing disciplines do not currently have a shared understanding of addiction or recovery to address their contribution to their patients' needs. Recent developments of addiction nursing models, alongside an international move to standardise language, is slow to be reflected in nurses' perceptions in acute hospital settings. Aim To explore nurses' understanding of addiction and recovery in acute general hospitals. Methods A qualitative study with semi-structured open-ended questions informed by a prior literature review was undertaken with nurses working in an acute general hospital in Dublin, Ireland. Results The identified themes were the knowledge of addiction, including physical and psychological needs, and the understanding of recovery, patient-centred services and the impact of the individual's environment. Conclusion Standardising language for addiction and recovery and improving addiction education will give nurses a better understanding of the chronic nature of substance use and the importance of this in providing high-quality health care.
... incorporating spirituality-based elements into the recovery process (Galanter, 2007;Grim & Grim, 2019;Johnson, 2013;Kurtz & White, 2015). Spirituality is therefore an important consideration when it comes to SUD treatment and recovery. ...
Article
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Spirituality is an important aspect of treatment and recovery for substance use disorders (SUDs), but ambiguities in measurement can make it difficult to incorporate as part of routine care. We evaluated the psychometric properties of an adapted short-form version of the Spirituality Scale (the Spirituality Scale–Short-Form; SS-SF) for use in SUD treatment settings. Participants were adult patients (N = 1,388; Mage = 41.23 years, SDage = 11.55; 68% male; 86% White) who entered a large, clinically mixed inpatient SUD treatment program. Factor analysis supported the two-dimensional structure, with factors representing Self-Discovery and Transcendent Connection. Tests of measurement invariance demonstrated that the scale was invariant across age and gender subgroups. The SS-SF exhibited convergent and concurrent validity via associations with participation in spiritual activities, hopefulness, life satisfaction, 12-step participation, and depressive symptoms. Finally, scores on the SS-SF were significantly higher at discharge compared to admission, demonstrating short-term sensitivity to change. These findings support use of the SS-SF as a concise, psychometrically sound measure of spirituality in the context of substance use treatment.
... Por otra parte, a pesar de la conexión histórica entre la religión y la espiritualidad, la naturaleza subjetiva de esta última permite que las enseñanzas de la primera, como la admisión del pecado que recuerde el fracaso del alcohólico, le confieran un sentido de fortaleza para combatir la inestabilidad. En este marco, se considera que ni AA ni su Programa son religiosos, sino espirituales, puesto que la experiencia espiritual no se reduce a la creencia o fe manifiesta en un Dios, sino al sentir y al creer, lo que produce un nuevo estado de conciencia y una nueva forma de ser (Galanter, 2007;Gutiérrez, Andrade, Jiménez y Juárez, 2007;Sandoz, 2014). ...
Article
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In recent years, Alcoholics Anonymous (AA) has been the subject of interest from multiple disciplines seeking to understand the relationship between spirituality and the process of recovery from alcoholism. There is a debate in these studies about whether or not AA or its 12 Step Program is religious. In this article I am going to carry out a critical evaluation, from a comparative-reflexive perspective, of the methodological aspects applied to the analysis of the AA Program. The central thesis of the article is that, to understand the effects of spirituality in AA, it is necessary to attend to the approach of its Program, as well as the conceptions of spirituality that those who participate in the groups have. One of the central conclusions is that, although AA has unavoidable Christian roots, it is placed above any religion, since spirituality refers to the subjective dimension of experience that transcends the "I". For this reason, one of its principles, "the notion of a higher Power", is not reduced to a belief, but rather compromises the willingness to admit ungovernability: to gain control of one's life, control must be ceded to a higher Power.
... Meaning has been classified as comprising needs of purpose (goals and fulfilment), value or significance, efficacy (control over one's life) and selfworth [62,63]. The related concept of a spiritual void underpins spiritual approaches to addiction, including the 12-step programs [71,72]. We posit that meaning can be used as a rubric that clients use to assess the meaningfulness to them of the treatment intervention, particularly the various activities included. ...
Article
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Issues: Completion of residential treatment for substance use disorder (SUD) relates to improvements in substance use and mental health. Findings from systematic reviews have been equivocal about which interventions work best for clients. There has been limited attention to the theories that explain the effectiveness of residential treatment. Approach: We conducted a realist review of the literature to identify program theories that would explain successful and unsuccessful outcomes from residential treatment for SUD. The unit of analysis was context-mechanism-outcome (CMO). Inclusion criteria were studies of residential treatment of more than 30 days for adults with SUD. Pharmacological studies were excluded. Key findings: We identified 24 studies from 5748 screened. The studies were from settings comprising Indigenous programs, faith-based programs, psycho-social interventions and therapeutic communities and were conducted in North America, Scandinavia, Continental Europe and Australasia. We chose six CMO configurations as the best explanations for outcomes from residential treatment. Theories that best explained the mechanisms of change were the need to belong, meaning in life, and self-determination theory. Implications: Previous research has noted similar outcomes from different residential treatment interventions, but has not been able to explain these similarities. In contrast, our findings suggest that the outcomes can be explained by causal mechanisms that apply across all programs, regardless of the philosophy of treatment. Conclusion: We identified six CMO configurations whose mechanisms of change could be explained by three overarching theories-the need to belong, meaning in life and self-determination theory. The findings apply across ethnicities and genders.
... Moreover, re-discovering meaning and purpose in life is recognised as a key component of the recovery capital framework, a tool used by professional treatment practitioners to promote sustained recovery (United Nations Office on Drugs and Crime [UNODC], 2008), emphasising the importance of the relationship between meaning and purpose in life and problematic drinking. This relationship is evident in the process of recovery in mutual-aid support groups (Carroll, 1993;Galanter, 2007;Gomes & Hart, 2009;McInerney et al., 2021;Oakes, 2008), and recovery in general (Krentzman et al., 2015;Roos et al., 2015;Waisberg & Porter, 1994;White et al., 2006;WHO, 2020). The current review, therefore, sought to determine if and how this relationship has been reported. ...
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Aims: The current review investigated the psychosocial characteristics of late-onset problem drinkers, an under-researched area of alcohol harm that accounts for one-third of older problem drinkers. Method: Following the PRISMA model, the protocol and search strategy included a scoping search and main search of nine databases. A total of 1,595 papers were identified; after screening, 26 papers were considered eligible and were included in the review. The review used an investigative framework comprising three categories: standardising age of onset; gender differences; and psychosocial and mental health characteristics. The review also investigated how meaning and purpose in life, and treatment have been reported in relation to this cohort. Findings/Conclusions: The combined onset ages of the reviews’ 26 papers (mean age = 52.69 years) and the participants’ self-reported age at onset (mean age = 56.79 years), suggest that late-onset alcohol use disorder (AUD)/problem drinking is likely to emerge at the age of 55 years and older. Moreover, there is a high prevalence of co-morbid mental health disorders among elderly, late-onset drinkers. Retirement was reported as the most prevalent psychosocial risk factor for late-onset problematic drinking; other late-life events included bereavement, loneliness and social isolation, and boredom. In the context of gender, women are at greater risk of developing late-onset problem drinking than men. Furthermore, late-onset problem drinkers, particularly women, are more treatment compliant than their early-onset counterparts, highlighting the case for bespoke treatments/interventions for late-onset problem drinkers. Finally, the role that meaning and purpose in life plays in late-onset problem drinking has been under-reported and requires further investigation.
... It has already been suggested that healthcare programs would benefit from inclusion of ML and self-esteem as strengths to cope with PIU (Zhang et al., 2015). Existing meaning-centered approaches have shown their benefits in addiction recovery programs (Akhtar & Boniwell, 2010;Galanter, 2007;Gomez, 1999;Kaskutas, 2009;Krentzman, 2012;Longshore et al., 2009), and should be encouraged to help cope with Internet-related disorders. For further studies, it may also be interesting to address the link between ML, insufficient self-regulation, addictive beliefs, and Internet-related disorders, as recent studies showed that insufficient self-regulation, which is involved in the organization and management of self-including thoughts and emotions in direction of pursuing long-term goals (Leyland et al., 2019;Zimmerman, 2005), played a significant part in PIU (Akbari, 2017;Gámez-Guadix et al., 2015), and in PFU (Blachnio & Przepiorka, 2016). ...
Article
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Literature highlighted how beliefs and a lack of meaning in life may act as a motive for developing addictions. This present study investigated the relationship between addictive beliefs, core beliefs, meaning in life, generalized problematic Internet use (PIU), problematic Facebook use (PFU), and problematic Instagram use (PIgU). A sample of 573 French participants aged between 18 and 78 years old (M = 31.8, SD = 12.3), with 471 female participants (82%), responded to an online survey that assessed PIU, PFU, PIgU, addictive beliefs about Internet use, core beliefs about behavioral addictions and Internet addiction (IA), and meaning in life dimensions. Overall, Pearson’s correlations indicated that PIU, PFU, and PIgU were correlated with scores of meaning anxiety, meaning confusion, and three dimensions of core beliefs about behavioral addictions and Internet addiction. Multiple linear regressions indicated that PIU, PFU, and PIgU were positively impacted by scores of positive addictive beliefs about Internet use (believing Internet use brings gratification), and PIU was significantly impacted by scores of meaning confusion. This study found associations between addictive beliefs and PIU, PFU, and PIgU. Thus, it is important to investigate those beliefs in therapeutical settings. Results of this research may guide future studies aiming to investigate gratification and expectations towards Internet use. With certain meaning in life subscores correlating with PIU, PFU, and PIgU, further research should be dedicated to investigating other variables that may be involved in the relationship between meaning in life and Internet use. Implications for further research were discussed.
... Studies in the field of addictions have suggested that both religiosity and spirituality often increase self-control over unhealthy behaviors by giving people a feeling of purpose, reinforcing core values, and promoting cognitive changes. [7][8][9] According to an emerging body of evidence, the religion-health relationship may be partially explained by the concept of self-control. [10][11][12] Self-control is a construct linked to several distinct cognitive processes and personality traits, including conscientiousness (an index of one's tendency to be organized, responsible, and hardworking) and the ability to delay immediate gratification. ...
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Objectives Prior research suggests that religiosity may be associated with healthier levels of mental health in certain domains (eg, higher self-esteem and lower rates of substance use problems). However, very little is known about religiosity and impulsive plus compulsive tendencies. This study examined associations between religiosity and impulsive and compulsive behaviors and traits among university students. Methods Nine thousand, four hundred and forty-nine students received a 156-item anonymous online survey which assessed religiosity, alcohol and drug use, mental health issues, and impulsive and compulsive traits. Two groups of interest were defined: those with high religiosity, and those with low religiosity, based on z -scores. The two groups were compared on the measures of interest. Results Three thousand, five hundred and seventy-two university students (57.1% female) responded to the survey. Those with high levels of organizational religious activity, as well as those with high levels of intrinsic or subjective religiosity, differed from their fellow students in having better self-esteem, being less likely to have alcohol or drug problems, and generally being less impulsive in terms of attention and planning. Compulsivity did not differ between groups. Associations were of small effect size except for the link between religiosity and lower impulsivity, which was of medium effect size. Conclusion This study shows a link between higher religiosity and lower impulsivity, as well as higher levels of mental health across several domains. Whether these associations are causal—and if so, the direction of such causality—requires rigorous longitudinal research.
... This assertion however faces strong opposition from those that reject the spiritual aspects of AA that call for submission to a greater power. Findings from the study receive support from Galanter (2007), who observes that the spiritual recovery movement that reinforces adherence with its rules by engaging recovering alcoholics in a caring and organized social system that supports new purpose in their lives and contributing to the recovery process. ...
Article
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The assessment of an alcoholic’s commitment for his actions of abusing alcohol is a critical step in determining whether the person suffers from some kind of condition that weakens their capacity to regulate their own actions. Addiction to alcohol weakens the capacity to align actions with a person’s own assessment of issues. An understanding of how the characteristics of recovering alcoholics influence the development of their competencies during rehabilitation is therefore key to their reintegration into society. This study adopted behavioural, Adlerian and person centred theories as a theoretical framework, and employed the expost-facto correlational research design with an accessible population of 202 recovering alcoholics and 81 addiction counsellors in 17 rehabilitation facilities in Central and Nairobi regions employing the 12 step facilitation approach. Census sampling method was used for the addiction counsellors with the entire population participating in the study. A sample size of 134 respondents calculated using Yamane simplified formula was used for the recovering alcoholics. Data was collected using a structured questionnaire for the recovering alcoholics and addiction counsellors. The instruments were validated and adjustments done after the pilot study, while reliability was determined using the Cronbach’s alpha coefficient at 0.747. The data was analyzed using the IBM statistical package for social sciences (SPSS) version 22.0. Pearson correlations were used to test the relationship between the dependent variable (recovering alcoholics’ competencies) and the independent variable (alcoholics’ characteristics). Recovering alcoholics competencies was established to be statistically significant at p=0.000
... Step program works, that is, its mechanisms of change, and its effectiveness in changing behavioral issues (Galanter, 2007;Khantzian & Mack, 1994). ...
Chapter
Sporting role models (SRM) can inspire and influence attitude and behavior. This chapter examines the influence of six Indigenous Australian sportswomen: cricketers Faith Thomas and Ashleigh Gardner, netballers Marcia Ella-Duncan and Jemma MiMi, and tennis players Evonne Goolagong-Cawley and Ashleigh Barty. By applying and extending Marianne Meier’s (2015) theoretical lens, it unearths and examines their role as SRMs for women and girls. Meier (2015) recognizes and describes nine functions of SRMs: participation, leadership, advocacy, challenging gender stereotypes, inspiration, ethics, safeguarding and prevention, media and corporates, and giving back. Correspondingly, Meier also identifies three categories on a ‘continuum of interaction’ between an observer and a successful SRM. Metaphorically the women start in silence; however, the evidence suggests that they gain—and sometimes regain—voice, often beyond their sport careers. Understanding Indigenous sportswomen’s SRM status enables a layered and deep understanding of the unique platform provided by sport, which serves to strengthen their influence. The research recognizes a tenth function of female Indigenous SRMs—that of cultural maintenance. Findings illuminate how Indigenous Australian sportswomen are constructed in complex and sometimes contradictory ways, at times portrayed as advocates, deviants, sporting ambassadors, and political activists. Further research is needed to untangle the complexities and fluidity of female Indigenous Australian SRMs in the evolving worlds of both professional and community sport.
... Apesar do uso da palavra recovery, não existe um consenso sobre essa definição a qual pode significar condições diferentes dependendo da visão do profissional. (Center for Substance Abuse Treatment, 2010, 2006El-Guebaly, 2012;Galanter, 2007;Inanlou et al., 2020;Laudet & White, 2010;Betty Ford Institute, 2007White, 2007). ...
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O presente trabalho teve como objetivo compreender como os especialistas, estudiosos da dependência de substâncias psicoativas, consideram o sucesso de um tratamento dessa problemática levando em conta suas vivências, experiências e as suas diferentes abordagens relacionadas ao tema no Brasil. Foram utilizadas as bases da metodologia qualitativa. A construção da amostra foi baseada no princípio da amostra intencional; utilizou-se como ferramenta para essa pesquisa um questionário eletrônico na plataforma Monkey Survey; o recrutamento dos acadêmicos doutores foi feito utilizando a plataforma Lattes do CNPq. O processo de análise dos resultados seguiu as premissas da Análise de Conteúdo: assim o material possibilitou a construção de área temática e a partir do agrupamento dessas informações, foram construídas as categorias para análise. Dessa forma, foram enviados 464 e-mails, e foram considerados 55 participantes, 5 categorias foram encontradas (Mudança no padrão de consumo; Qualidade de Vida; Reinserção Social; Desenvolvimento Emocional; Autonomia). A análise demonstrou que os especialistas têm expectativas muito audaciosas como: abstinência, independência na condução da própria vida, retorno às atividades de trabalho e de estudo, reativar as relações com família e amigos. Essas expectativas são de difícil alcance já que são ignoradas outras variáveis que interferem na concretização das mesmas, como por exemplo: preconceito e rejeição da sociedade a usuários de substâncias, família não amistosa, situação de vulnerabilidade, etc. Esse quadro pode dificultar o processo de tratamento dos indivíduos acometidos pela problemática da dependência de substâncias.
... Certainly, these spiritual-based programs have been heavily employed due to culture and religiosity and not necessarily science. Thus, it is essential to conduct periodic evaluation and research on these approaches to create empirical data that will show their effectiveness (or lack thereof) and to ensure achieving tangible outcomes on spirituality, health, and well-being among people recovering from SUD (Galanter, 2007;McColl, 2011). ...
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This is the preprint version of my Ph.D. Dissertation (Occupational Therapy) from the Tokyo Metropolitan University (Year 2019, September) entitled "Concretizing occupational justice constructs in occupational therapy practice within the substance addiction rehabilitation setting in the Philippines". Chapters 2-7 of this dissertation had been published in peer-reviewed journals: - Chapter 2: Articulating the form, function, and meaning of drug using in the Philippines from the lens of morality and work ethics (https://doi.org/10.1080/14427591.2019.1644662) - Chapter 3: The Role of Filipino Occupational Therapists in Substance Addiction and Rehabilitation: A Q-Methodology (https://doi.org/10.1080/0164212X.2018.1446206) - Chapter 4: Utilising the Occupational Justice Health Questionnaire (OJHQ) with a Filipino drug surrenderee in occupational therapy practice: A case report (https://doi.org/10.1080/14473828.2018.1505682) - Chapter 5: Uncovering the lived experiences of Filipino drug recoverees towards occupational participation and justice through an interpretative phenomenological analysis (https://doi.org/10.1080/11038128.2019.1642380) - Chapter 6: Occupational justice health questionnaire: reflections on its application (https://doi.org/10.1590/2526-8910.ctoAO2244) - Chapter 7: Concretizing occupational justice principles in Philippine community-based drug rehabilitation practice settings (https://pjhrd.upm.edu.ph/index.php/main/article/view/518)
... Relevant to our discussion, TSF programs have been described as "a spiritual recovery movement, " with participants looking to a 'higher power' for guidance. In particular, these programs work by "engaging recruits in a social system that promotes new and transcendent meaning in their lives " ( Galanter, 2007 ). ...
Article
Several pilot studies have provided evidence supporting the potential of classic psychedelics like psilocybin in the treatment of substance use disorders (SUDs). If larger trials confirm efficacy, classic psychedelic-assisted psy- chotherapy may eventually be integrated into existing addiction treatments such as cognitive behavioral therapy, contingency management, and medication-assisted therapies. Many individuals seeking treatment for SUDs also join twelve-step facilitation (TSF) programs like Alcoholics Anonymous (AA), which are among the most widely available and accessed treatments for alcohol use disorder worldwide. For such individuals, engaging in clas- sic psychedelic-assisted psychotherapy could be seen as controversial, as members of AA/TSF programs have historically rejected medication-assisted treatments in favor of a pharmacotherapy-free approach. We argue that classic psychedelics and the subjective experiences they elicit may represent a special, more compatible case than conventional medications. In support of this claim, we describe Bill Wilson’s (the founder of AA) little known experiences with psychedelics and on this basis, we argue that aspects of classic psychedelic treatments could complement AA/TSF programs. We provide a review of clinical trials evaluating psychedelics in the context of SUDs and discuss their potential large-scale impact should they be ultimately integrated into AA/TSF.
... Know and Share Psychology, 1(4), 103-111 como factor protector contra el consumo y la recaída en el consumo de alcohol y drogas (Alaei et al., 2017;Galanter, 2007;Kadam et al., 2017;Medlock et al., 2017;Robinson et al., 2011). Sin embargo, es importante señalar que la espiritualidad ha sido estudiada desde dos aspectos, el primero se enfoca en la religión, la religiosidad, las prácticas y los compromisos religiosos; mientras que el segundo abarca la espiritualidad dentro de una perspectiva que tiene una visión de Dios más amplia, incluyendo los valores y los principios que dan sentido y propósito a la vida (Wills et al., 2003;Delaney, 2005). ...
Article
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El número de adultos con dependencia y trastornos por abuso de sustancias está en aumento y una escasa minoría sigue con éxito el tratamiento. La literatura ha subrayado la existencia de múltiples factores que aumentan el apego al tratamiento. El objetivo del presente estudio fue analizar la relación entre la inteligencia emocional (IE), la espiritualidad y el apego al tratamiento en adultos con adicción al alcohol y las drogas. La muestra estuvo compuesta por 80 hombres con media de edad de 25,6 años (DE = 8,23), los instrumentos de evaluación utilizados fueron el Inventario de Inteligencia Emocional ([EQ-I], Bar-On, 2000), el Cuestionario de Espiritualidad de Parsian y Dunning (2009) y el Cuestionario de Variables Predictoras de Abandono y Adhesión al tratamiento (Sirvent, 2009). El apego al tratamiento correlacióna positiva y significativa con la IE (r = 0,243, p < 0,05), así como con la espiritualidad (r = 0,193, p < 0,05). El presente estudio proporciona evidencia de la importancia que la IE y la espiritualidad parecen tener sobre el apego al tratamiento contra las adicciones. En la parte final del trabajo se discute acerca del desarrollo de estrategias y programas enfocados en mejorar las habilidades emocionales y espirituales en adultos con adicción al alcohol y las drogas.
... Hier mag sich ein "Craving for Transcendence" abbilden, welches zu substituieren wäre(Unterrainer et al. 2009). Auch belegt die (eher spärliche) Forschung die Erfolge spirituell orientierter Gruppen, wie die der Anonymen Alkoholiker(Galanter 2007). Gründe für diese spirituelle Not dürften wohl vorrangig an einem Gefühl der völligen Entwurzelung liegen, oftmals verursacht durch eine "Broken Home"-Situation bzw. ...
Article
Im Rahmen eines interdisziplinären Forschungsprojekts wurde der Fragestellung nachgegangen, in welchem Zusammenhang Religiosität und Spiritualität zum Krankheitserleben bei psychiatrischen Patienten stehen. Es wurden 120 Suchtpatienten und 100 allgemeinpsychiatrische Patienten getestet. Auch wurden 200 nonklinische Probanden befragt. Folgende Instrumente kamen zur Anwendung: Das Mehrdimensionale Inventar zum religiös- spirituellen Befinden, Sechs Faktoren der Persönlichkeit- Test, Brief Symptom Inventory, Beck Depressions Inventar, Religiosität-Struktur-Test zusammen mit der ZSkala (Zentralität religiöser Inhalte). Religiosität und Spiritualität sind signifikant sowohl mit Persönlichkeitsdimensionen und auch mit Symptomen psychischer Krankheit verbunden. Die Zentralität religiös-spiritueller Inhalte beeinflusst die Ergebnisse in relevanter Weise. Basierend auf den Ergebnissen werden Möglichkeiten und Grenzen der Integration religiös-spiritueller Inhalte in die Betreuung psychisch kranker Menschen diskutiert. Publiziert in Wiener Zeitschrift für Suchtforschung
... In addition to the promise of anonymity, spirituality makes self-help groups unique. 12-step programs involve a spiritual recovery movement that promotes new and transcendent meaning in members' lives and is associated with positive health outcomes (Galanter, 2007;Green, Fullivore, & Fullivore, 1998). Therefore, the spiritual nature of 12-step work, and the personal, vulnerable stories members share during meetings, is likely another reason why members still prefer to communicate this sensitive information in FtF settings wherein emotions are more easily expressed and cultivated. ...
Article
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We surveyed ninety-seven 12-step community members from IntheRooms.com – a recovery social networking site – to investigate the relationship between 12-step meeting format (face-to-face or videoconferencing) and members’ perceptions of meeting effectiveness, social support quality, recovery network quality, and meeting accessibility. Findings suggest 12-step members perceive more challenges than advantages to be associated with VC 12-step meetings. Moreover, FtF 12-step meetings are associated with significantly higher perceptions of (a) meeting effectiveness, (b) support quality, and (c) recovery network quality, yet not perceived as (d) more accessible than VC meetings. Our findings suggest that VC is a valuable supplemental tool for 12-step group communication, but it should not replace FtF meetings—which are more productive in facilitating the achievement of 12-step groups’ health goals.
... Please note that our paper is a satirical account of twelve step programs known from a therapeutic (e.g. [7]) as well as a commercial media content (e.g. blog entries about self-care). ...
... An addiction recovery model defined within the spiritual framework advocated by Alcoholics Anonymous was proposed by Galanter. The individual's viewpoint on his/her addiction forms the basis for this model, which reflects the spiritual viewpoint of the Alcoholics Anonymous while covering a major dimension of recovery (12). Chalk, McLellan, and Bartlett have also described recovery with regard to its outcomes, performance, and life quality (11). ...
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Objective: Despite the fact that a practical definition of addiction recovery is necessary to conduct an appropriate intervention and research, this concept is still vague and there is no consensus over its meaning and how to measure it. Thus, this study aimed to define and clarify this concept based on the available literature. Method: The theoretical part of Schwartz_Barcott and Kim’s Hybrid Model of concept analysis was used to analyze the concept of “Addiction Recovery.” To find the relevant literature, an electronic search on valid databases was conducted using keywords related to the concept of addiction recovery. Medlib, IranMedex, Magiran, SID, Irandoc, Google Scholar, PubMed, Web of Science, Medline, Scopus, Pro Quest, CINAHL, Science Direct, Ovid, and Wiley databases were searched up to December 2018 without a time limitation using the following keywords: “Substance use disorders”, “Drug use”, “Recovery”, “Opioids”, “Addiction treatment”, “Dependency”, “Rehabilitation”, Remission”, “Concept analysis”, “Restore”, “Definition”, “Meaning”, and “Conceptualization”. The Conventional content analysis was used on selected research articles. Results: From a total of 9520 articles, 39 were reviewed and analyzed. Five attributes were selected, including the process of change, being holistic, being client-centric, learning healthy coping, and being multistage. Antecedents are organized into 2 interacting categories: personal and social resources. Personal resources refer to the person, his/her addiction, and the treatment characteristics, while social resources refer to the family, the community, and the context resources. Addiction recovery leads to sustained abstinence, improved physical and psychological health, improved quality of life and satisfaction, meaningful living, and citizenship. Conclusion: These findings may form a basis for the theories, scales, and criteria for the assessment of addiction recovery and will be useful in clinical practices and research. Also, these findings could help health care professionals to understand the concept of addiction recovery, which is important in improving the recovering person in all aspects of rehabilitation. We will report the implementation and analytical phase of this research project, namely, “the addiction recovery concept analysis” in Iran.
... The 12-steps of Alcoholic Anonymous (AA) are consistent with the medical model, with an additional spiritual view of addiction and recovery. AA groups are commonly provided along with other interventions in the medical model of substance abuse treatment [6]. ...
... The fundamental element of this approach is the premise that there is a "Higher Power" and the use of prayer and meditation is encouraged. Six of the 12-steps refer to God (Galanter 2007). The main recovery mechanism is identified as a "spiritual awakening" brought about through the completion of the 12-steps (Kelly et al. 2011). ...
Chapter
This chapter reviews the main and most robust scientific evidence on the relationship between Religiousness/Spirituality (R/S) and mental health. We discuss the proposed mechanisms involved in this relationship, such as purpose and meaning in life, optimism, gratitude, social support, self-esteem, cognitive framework (involving, for example, a sense of coherence), healthier lifestyle, etc. In general, individuals who have higher levels of religious and spiritual involvement have lower rates of depression, suicidal behaviour, and alcohol and drug use and abuse. Although less consistent, there are studies indicating R/S as useful for coping with anxiety and psychotic symptoms.
... TSF is a treatment method in which clients are clinically guided toward AA and step-work. Additionally, multiple studies involving the 12-Steps have found them to be important in both clinical and nonclinical spheres by encouraging recovery through mechanisms of change similar to formal treatment (Galanter, 2007;Kelly, 2017). ...
Article
A large portion of substance use disorder recovery research has incorporated the study of mutual-aid 12-Step programs and faith-based programs. However, spirituality as a centerpiece of substance use disorder recovery, as an actionable or operationalized means of transformative change, is not well studied. As many individuals in recovery point to spirituality as the chief means by which they have overcome their substance use disorder, this represents a significant gap in the current literature. Though spirituality is difficult to operationalize and measure, several previous studies have examined aspects of the role of spirituality in the recovery process. This current article puts forth a theoretical framework in which leading articles involving spirituality in recovery are synthesized in order to inform a functional, theoretical model of change that can be utilized in future research design.
... Positive psychology has shifted the focus of psychology from the psychopathology and maladaptive functioning of human nature, such as human deficits, weaknesses, and complications to positive phenomena such as human strengths, talents, and, aptitude, particularly their ability to love, to forgive and to gain happiness, which lead to the development of healthy individuals and communities (Seligman & Csikzentmihalyi, 2000;Sheldon & King, 2001). Positive psychology also highlights the positive characteristics that may stem out of the experience of having a mental disorder, focuses on the potential for life enjoyment, and promotes resiliency in the face of stress (Galanter, 2007). ...
Thesis
Self-compassion involves being kind to oneself, being opened to one’s suffering, nonfulfillment and imperfection (by treating them as common human experiences), and viewing these negative aspects of life in a more balanced perspective. From within the context of positive psychology, self-compassion is one of the human positive attributes that can potentially bring about psychological well-being for people by promoting happiness, optimism, sense of connection to others and initiatives while demoting negative emotions. The aim of this study is to assess self-compassion among local university students in Malaysia and to identify the factors that are associated with this construct. These factors include demographics, family functioning, social connectedness, learning pattern, self-regulation of health behaviour, compassion towards others and life satisfaction. These factors have been shown to be connected to self-compassion, but have not been studied comprehensively and in Malaysian context. This study was conducted in a public university in Malaysia with a sample of 691 local university students from different backgrounds. This study took a quantitative approach by using questionnaire for data collection. Instruments used in current study include the Index of Family Relations, the Health-Promoting Lifestyle Profile II: Health Responsible subscales, the Satisfaction With Life Scale, the Social Connectedness Scale-Revised, the Patterns of Adaptive Learning Scales: Personal Achievement Goal Orientation Subscale, the Self-Compassion Scale, and the Compassion Scale. Results showed that there were significant gender, ethnicity and religion differences in self-compassion. Results also showed that family functioning, social connectedness, mastery orientated learning pattern, self-regulation of health behaviour, compassion towards others and life satisfaction were positively and significantly associated with self-compassion. Furthermore, the multiple regressions indicated that family functioning and social connectedness were significant predictors of self-compassion. Findings suggested some theoretical and practical implications. More specifically, this study found evidence that self-compassion is a positive construct that is related to other positive attributes and should be further promoted and cultivated, particularly among young people.
... TSF is a treatment method in which clients are clinically guided toward AA and step-work. Additionally, multiple studies involving the 12-Steps have found them to be important in both clinical and nonclinical spheres by encouraging recovery through mechanisms of change similar to formal treatment (Galanter, 2007;Kelly, 2017). ...
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Full-text available
A large portion of substance use disorder recovery research has incorporated the study of mutual-aid 12-Step programs and faith-based programs. However, spirituality as a centerpiece of substance use disorder recovery, as an actionable or operationalized means of transformative change, is not well studied. As many individuals in recovery point to spirituality as the chief means by which they have overcome their substance use disorder, this represents a significant gap in the current literature. Though spirituality is difficult to operationalize and measure, several previous studies have examined aspects of the role of spirituality in the recovery process. This current manuscript puts forth a theoretical framework in which leading articles involving spirituality in recovery are synthesized in order to inform a functional, theoretical model of change that can be utilized in future research design. Keywords: spirituality, substance use disorder, recovery, transformative, meaning in life
... But then AA's mechanisms of change (i.e., the steps) are contingent upon a particular way as to how the universe operates. Galanter (2007) once raised the possibility of modifying AA's theistic tenets without diluting the effectiveness of AA (p. 266). ...
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1 Theorizing a more radical approach to addiction through the lens of participatory spirituality. Abstract This article examines the cultural attitude of reluctance in the United States, as reflected in recent opinion polls and federal budgets, toward agency spending in relation to addiction prevention, treatment, and research. The author posits that the prevalent spiritual lens, through which addiction is widely perceived, contributes to hesitancy in committing more to these areas of public funding. Its etiological interpretation of addiction, as a spiritual/moral disease that is innate to afflicted individuals, essentially releases culture and society from accountability for its prevalence. Further, publicity surrounding the New Recovery Advocacy Movement might lead to a complacent belief that a radical movement, addressing addiction on a broad, collaborative, and socioeconomic scale is already occurring. In order to widen the scope of spirituality as it generally pertains to addiction and accommodate the potentialities embedded in positive social change, the construct of spirituality needs to expand beyond the narrow and culturally entrenched notion of inner personal growth through individual effort. Therefore, this paper advances participatory spiritual theory as a means to integrate the reciprocity of socioeconomic and political factors as well as social engagement within a spiritual framework for recovery from addiction.
... [22] Initial selection of apps excluded apps found to be irrelevant per the app title and online app store description (e.g., music/relaxation, games, clocks, religiosity, etc.), apps not in English, lacked accessibility or functionality, apps designed for healthcare professionals, apps that cost more than $1 (on the grounds that they were unlikely to be purchased by a large number of users), and harmful apps promoting substance use. Although 12-step groups are an essential approach in reducing the burden of SUDs across diverse populations with SUDs, [23] apps based solely on the 12-step model were not reviewed due to the large quantity of apps and limited study resources, and their exclusion of content pertaining to medication assisted treatments and effective behavior change models outlined by federal and expert guidelines. [24] The total number of apps yielded from our search was similar to prior studies of recovery apps. ...
... Penelitian Flynn, et al (2003) menunjukkan bahwa agama atau spiritualitas dapat membebaskan penyalahguna narkoba selama lima tahun dari heroin dan kokain, dua kali lipat dibandingkan dengan yang tidak mendapat dukungan spiritual. Piedmont (2004) mengevaluasi bahwa penyalahguna narkoba yang melakukan aktivitas keagamaan sudah bisa mengikuti program rawat jalan dalam waktu 8 minggu (Galanter, 2007 ...
Thesis
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ABSTRAK Akhir-akhir ini di berbagai pusat rehabilitasi penyalahguna narkoba muncul metode rehabilitasi berbasis agama Islam atau terapi Islami. Pondok Pesantren (Ponpes) Inabah XIX Surabaya merupakan salah satu tempat rehabilitasi narkoba yang menggunakan terapi islami berupa pelaksanaan dzikir, dan penyalahguna narkoba yang direhabilitasi di tempat ini sebagian besar tidak mengalami kompulsi selama proses rehabilitasi, sehingga adiksi bisa menurun dan penyalahguna narkoba bisa keluar dari program rehabilitasi minimal dalam waktu 3 bulan. Tujuan penelitian ini adalah untuk membuktikan penurunan adiksi pada penyalahguna narkoba yang melakukan dzikir. Desain yang digunakan dalam penelitian ini adalah analitik observasional jenis time series. Populasi penelitian adalah semua penyalahguna narkoba di Ponpes Inabah XIX Surabaya yang memenuhi kriteria inklusi. Jumlah seluruh sampel sebanyak 9 orang. Variabel independen penelitian adalah dzikir, dan variabel dependen adalah kadar endorfin, persepsi dan status adiksi. Data dikumpulkan melalui kuesioner dan pemeriksaan laboratorium. Data kemudian dianalisis menggunakan paired t-test, Wilcoxon signed ranks test, dan uji Spearman's rho dengan taraf signifikansi ≤ 0.05. Hasil penelitian menunjukkan ada peningkatan signifikan pada kadar endorfin (p=0.034), dan penurunan adiksi (p=0.046), tetapi tidak terjadi penurunan pada persepsi responden (p=0.317). Hasil penelitian juga menunjukkan terdapat hubungan antara persepsi dengan kadar endorfin pada hari ke-40 (p=0.003). Dari hasil penelitian dapat disimpulkan bahwa dzikir dapat menurunkan adiksi, dan meningkatkan kadar endorphin. Penelitian lebih lanjut diharapkan menggunakan desain eksperimental, menambah jumlah responden, indikator pengukuran laboratorium, frekuensi observasi dan memberikan pemaknaan pada dzikir yang dilakukan. Kata kunci : adiksi narkoba, penyalahguna narkoba, dzikir. PENDAHULUAN Penyalahgunaan narkoba dan adiksi sudah menjadi salah satu masalah kesehatan masyarakat yang paling penting pada beberapa tahun terakhir (Çirakoğlu O.C., Işin G. 2005), dan penyalahgunaan narkoba di Indonesia semakin memprihatinkan. Menurut Kepala Pelaksana Harian (Kalakhar) BNN, setiap hari, 40 orang meninggal dunia di negeri ini akibat over dosis narkoba.
... Galanter on the other hand, defines recovery as experiences not directly observable, but are selfreported through the personal interpretations from the substance-using individuals (Galanter, 2007). Both definitions imply recovery as a latent construct or procedure. ...
Article
The term “recovery” has been widely adopted in substance use-related literature. But no operational standard can be found regarding how to measure recovery among substance use population under 18 years old. Using data from 294 adolescents who were followed for 12 months after receiving treatment for substance use disorders (SUDs), we find converging evidence of a general recovery factor v, extracted from 15 indicators, that potentially reflects adolescents’ level of recovery from SUDs. The latent v score generated using factor loadings is associated with criterion variables in the expected directions where positive correlations were found with for life satisfaction, social support, and enrollment in recovery high school (RHS), and negative correlations with peers’ supporting attitudes toward substance use. A significant interaction was found between RHS enrollment and time on the latent v score. Three sub-types of recovery – struggled recovery, inconsistent recovery, and consistent recovery – were identified based on differential distributions of the indicators. Most people were in the struggled recovery status at baseline, but a higher proportion of RHS students transitioned into inconsistent and consistent recovery statuses over time.
... This finding explains a basic, significant component of the process of recovery in twelve-step programs, as dealing with one's feelings of helplessness allows a person with CSB to take responsibility for recovery and begin the twelve-step journey (Wilson, 1939(Wilson, /2001). In addition, improved mental health indicates recovery and enables members to return to normal functioning in their everyday life (Galanter, 2007). ...
Article
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Background and aims Sexuality is natural to human life and inseparable from it, yet some individuals develop compulsive sexual behavior (CSB). Many individuals with CSB seek treatment in free self-support groups based on the twelve-step program. This program was extensively studied in substance abuse disorders (e.g., Alcoholics Anonymous), but little is known about its efficiency in CSB. Methods We “assesed” questionnaire data on sociodemographical-, psychological-, and recovery-related factors from 97 male participants of Sexaholics Anonymous (SA) programs in Israel. Results Our results indicated that advancement in the SA program, measured as a current step of the program, is significantly related to lower levels of sexual-related overall sense of helplessness, avoidant help-seeking, self-control, overall CSB, and sexual suppression. It is also related to the higher well-being. Discussion This is the first study to examine psychological factors of CSB recovery process in twelve-step groups, and future research is needed to replicate our results within a longitudinal study.
Article
The main purpose of this study was to examine the psychometric features of the gratitude questionnaire. Having become certain of the validity of translation, 335 respondents were selected by way of accessible sampling. Of these respondents, 240 were university students and 95 religious students (163 women and 172 men). The participants replied to four measurement standards i.e. "gratitude questionnaire", "spirituality self-evaluation standard", "nominative happiness standard" and "standard for satisfaction from life". For analysis of the data from the statistical indicators and methods including profuseness, average, standard deviation, Pearson's correlation test, regression and analysis of discovery factor were used. The analysis of discovery factor with an intentional rotation revealed that the gratitude questionnaire is saturated from a single factor. The index of the reliability of the standard was received at 0.81. The direction and degree of gratitude with the said standards was in line with the previous researches and a confirmation of the validity of their correlation. A comparison between the gratitude marks of the groups showed that the marks of the religious students were meaningfully higher than those of the university students. Given the findings of this research, it can be said the gratitude questionnaire (GQ-6) can be implemented for gratitude evaluation in Iran Keywords gratitude gratitude questionnaire standardization
Article
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The main purpose of this study was to examine the psychometric features of the gratitude questionnaire. Having become certain of the validity of translation, 335 respondents were selected by way of accessible sampling. Of these respondents, 240 were university students and 95 religious students (163 women and 172 men). The participants replied to four measurement standards i.e. "gratitude questionnaire", "spirituality self-evaluation standard", "nominative happiness standard" and "standard for satisfaction from life". For analysis of the data from the statistical indicators and methods including profuseness, average, standard deviation, Pearson's correlation test, regression and analysis of discovery factor were used. The analysis of discovery factor with an intentional rotation revealed that the gratitude questionnaire is saturated from a single factor. The index of the reliability of the standard was received at 0.81. The direction and degree of gratitude with the said standards was in line with the previous researches and a confirmation of the validity of their correlation. A comparison between the gratitude marks of the groups showed that the marks of the religious students were meaningfully higher than those of the university students. Given the findings of this research, it can be said the gratitude questionnaire (GQ-6) can be implemented for gratitude evaluation in Iran Keywords gratitude gratitude questionnaire standardization
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This article ventures into the basic principles of the original Twelve-step program by studying its similarity with the dynamics of the Sacrament of Reconciliation in the Catholic Church. It begins with a short presentation of the theological foundation of confession, and continues with the history of AA’s Twelve-step recovery program while focusing on the latter’s spiritual dimension and that of similar groups. The major analysis is dedicated to demonstrating and discussing the parallels found in the twelve steps content and the Sacrament of Reconciliation; where the twelve steps have their effectiveness written within themselves, the Sacrament of Reconciliation also requires a progression from contrition, an examination of conscience, the confessing sins and satisfaction. In conclusion, the author presents pastoral suggestions meant to facilitate work with believers struggling with various addictions.
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Through participant observation of the redemption‐focused identity work of formerly incarcerated citizens affiliated with an urban faith‐based nonprofit organization run by ex‐offenders, this paper examines religiously motivated desistance among eighteen male respondents who attribute lasting desistance to intense religiosity. Recent research portrays the “identity work” of criminal justice‐involved citizens as “narrative labor” fraught with capricious experiences of social rejection and “uncanny” patterns of discrimination and exclusion. Drawing from eight years of participant observation and adopting methodologies of “lived religion” and “appreciative inquiry,” life‐history interviews reveal three “frames” of “performative speech” through which religious narrative labor helps signal a “disavowal and recasting” of criminal identities: “coming out of the desert” { learning not to hide }, “bringing it to the altar” { help‐seeking through religiosity }, and “making your test your testimony” { using testimonial storytelling for status elevation }. Prolific integration of Christian scripture into personal narratives mirrors the Identity Theory of Desistance. The paper deepens understanding of how religious narrative labor is performed by ex‐offenders enduring carceral citizenship, arguing for more direct exploration of religiosity by criminologists.
Chapter
Spirituality and Psychiatry addresses the crucial but often overlooked relevance of spirituality to mental well-being and psychiatric care. This updated and expanded second edition explores the nature of spirituality, its relationship to religion, and the reasons for its importance in clinical practice. Contributors discuss the prevention and management of illness, and the maintenance of recovery. Different chapters focus on the subspecialties of psychiatry, including psychotherapy, child and adolescent psychiatry, intellectual disability, forensic psychiatry, substance misuse, and old age psychiatry. The book provides a critical review of the literature and a response to the questions posed by researchers, service users and clinicians, concerning the importance of spirituality in mental healthcare. With contributions from psychiatrists, psychologists, psychotherapists, nurses, mental healthcare chaplains and neuroscientists, and a patient perspective, this book is an invaluable clinical handbook for anyone interested in the place of spirituality in psychiatric practice.
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Residential treatment of addiction remains a key element in addictions management, though high rates of attrition and relapse are reported, and underlying mechanisms of change remain unclear. This study aimed to complete the first stage of a realist evaluation—to develop an initial programme theory that would explain possible contexts and mechanisms of change leading to outcomes from a residential treatment programme for substance use disorders. Realist evaluation using key informant interviews and document review. Residential treatment centre in New Zealand. Four key informants (managers and caseworkers). Retroductive analysis (inductive and deductive) of semi-structured interviews and content analysis of documents. We identified one intermediate outcome of identity change that contributed to successful completion of residential treatment. The mechanisms leading to these outcomes were the development of a sense of belonging to the recovery community and a sense of hope and purpose. These mechanisms were activated in contexts including supportive and structured culture (staff and peers) and the absence of chaos. We developed an initial programme theory to explain successful completion of a residential treatment for SUD. Theories like this are important because practitioners can use them to increase the likelihood of replication of successful treatment. We found that realist evaluation provides researchers with appropriate philosophy and methods with which to explore and start to unravel some of the complexity within residential treatment for addictions.
Article
Introduction Emerging models of recovery have redirected the traditional focus on relapse prevention to an emphasis on wellness. According to this new framework of recovery, aspects of thriving can strengthen recovery and prevent relapse in substance use. However, the empirical support for these models is sparse. To fill the gap in the literature, the authors sought to predict the risk of relapse based on factors of thriving. Method Participants consisted of a stratified sample of 412 adults in early, middle, and late stages of recovery (based on length of time in recovery) who the study recruited via Qualtrics Online Panels. We utilized a sequential regression to examine the ability of factors of thriving, the influence of time in recovery and demographic variables to predict relapse risk. Results Thriving, length of recovery, and demographics significantly predicted risk of relapse (p < .001, R² = 65%), with Thriving accounting for 55% of the variance (ΔR² = 55%). Conclusion These findings demonstrate that the natural developmental process that comes from the passage of time dedicated to recovery is significant but thriving or the quality of that time serves as a stronger protective factor preventing relapse. Addiction treatment and prevention specialist could benefit from including thriving in conceptual models and interventions for recovery. Further, these findings provide support for holistic models of addiction recovery.
Article
Purpose Individuals with substance use disorders (SUD) are at an elevated risk for suicide. Abstinence and drug-related treatment outcomes remain integral to SUD treatment, but recovery incorporates more than just the absence of substance use or mental illness and including positive mental health indices in assessment and treatment of suicidality is needed. Aims The current study investigates the role of traditional indicators of recovery, as well as positive psychology constructs, in predicting suicidal ideation following residential SUD treatment. Method The study utilized a longitudinal design with baseline and 3-month postdischarge follow-up assessments of 791 individuals who attended residential SUD treatment in Australia. Results Rates of suicidal ideation decreased from baseline to follow-up, and the magnitude of change in most indices was associated with suicidal ideation at follow-up assessment. In a hierarchical logistic regression, baseline suicidal ideation, as well as a reduction in psychological distress, increase in refusal self-efficacy, and increase in self-forgiveness, emerged as significant predictors of follow-up suicidal ideation. The final model correctly classified 98.8% of participants as not experiencing SI, and 8.7% of participants as experiencing SI at follow-up, resulting in a total predictive accuracy of 86.9%. Conclusions The results suggested that changes in traditional recovery indices may facilitate reductions in suicidality. As a whole, changes in positive psychology indices did not add to the ability to predict suicidal ideation once traditional indices had been accounted for, but this does not preclude the importance of these indices to SUD treatment and suicide prevention efforts.
Article
People with a gambling problem, especially those participating in Gamblers Anonymous (GA), are likely to suffer under social distancing policies necessitated to curb the spread of COVID-19. Accordingly, this study identified difficulties in recovery conditions and strategies related to GA under the social distancing policy in Korea using a case study approach. Following the case study process, categorical aggregation and direct interpretation were implemented to analyse nine cases, and an integrated main theme, the spontaneous efforts of GA participants to recover under the social distancing policy, was discovered with seven sub-themes. Based on the findings, difficulties, subjectivity, and new recovery strategies of GA participants were identified, and political and practical implications for recovery were drawn.
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The introduction to the volume first outlines the central theme of this book, which is the nexus between the self, the social, and that which someone deems sacred in religious conversion and recovery. The editors describe how the collection invites readers into a deeper exploration of the life of lived religion and how it functions to keep alive the possibility that underneath recovery processes is a transformative realm that might bring things back into a meaningful order. Thus, the introduction consists of an overview of existing research on spiritually based treatment and recovery movements, lived religion, and conversion, how these topics intersect, and how the chapters in this volume fit the overarching theme. Afterward, the editors outline the structure of the volume, briefly describing each chapter.
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In Chap. 14, we reviewed the process of meditation as a treatment for human stress. The reader will recall that the history of meditation is grounded firmly in religion. We will now take a closer look at religion and spirituality, over and above their meditative components, as tools for the reduction or amelioration of stress and disease.
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Handwritten autobiographies from 180 Catholic nuns, composed when participants were a mean age of 22 years, were scored for emotional content and related to survival during ages 75 to 95. A strong inverse association was found between positive emotional content in these writings and risk of mortality in late life (p < .001). As the quartile ranking of positive emotion in early life increased, there was a stepwise decrease in risk of mortality resulting in a 2.5-fold difference between the lowest and highest quartiles. Positive emotional content in early-life autobiographies was strongly associated with longevity 6 decades later. Underlying mechanisms of balanced emotional states are discussed.
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Context Alcohol dependence is a common disorder associated with significant morbidity and mortality. Naltrexone, an opioid antagonist, has been shown to be effective for treatment of alcohol dependence. However, adherence to daily oral pharmacotherapy can be problematic, and clinical acceptance and utility of oral naltrexone have been limited.Objective To determine efficacy and tolerability of a long-acting intramuscular formulation of naltrexone for treatment of alcohol-dependent patients.Design, Setting, and Participants A 6-month, randomized, double-blind, placebo-controlled trial conducted between February 2002 and September 2003 at 24 US public hospitals, private and Veterans Administration clinics, and tertiary care medical centers. Of the 899 individuals screened, 627 who were diagnosed as being actively drinking alcohol-dependent adults were randomized to receive treatment and 624 received at least 1 injection.Intervention An intramuscular injection of 380 mg of long-acting naltrexone (n = 205) or 190 mg of long-acting naltrexone (n = 210) or a matching volume of placebo (n = 209) each administered monthly and combined with 12 sessions of low-intensity psychosocial intervention.Main Outcome Measure The event rate of heavy drinking days in the intent-to-treat population.Results Compared with placebo, 380 mg of long-acting naltrexone resulted in a 25% decrease in the event rate of heavy drinking days (P = .03) and 190 mg of naltrexone resulted in a 17% decrease (P = .07). Sex and pretreatment abstinence each showed significant interaction with the medication group on treatment outcome, with men and those with lead-in abstinence both exhibiting greater treatment effects. Discontinuation due to adverse events occurred in 14.1% in the 380-mg and 6.7% in the 190-mg group and 6.7% in the placebo group. Overall, rate and time to treatment discontinuation were similar among treatment groups.Conclusions Long-acting naltrexone was well tolerated and resulted in reductions in heavy drinking among treatment-seeking alcohol-dependent patients during 6 months of therapy. These data indicate that long-acting naltrexone can be of benefit in the treatment of alcohol dependence. Figures in this Article Alcohol dependence is a major public health problem, which worldwide is the fourth leading cause of disability.1 Alcohol dependence is present in approximately 4% of the US adult population,2 is common among primary care patients,3- 4 and may contribute to more than 100 000 preventable deaths per year.5 Addiction counseling, behavioral treatments, and self-help groups (eg, Alcoholics Anonymous) are the primary interventions used to treat alcohol dependence in the United States. Although these treatments are often effective, a substantial number of patients fail to complete them or relapse.6 Similar to diabetes, hypertension, and asthma, alcohol dependence is increasingly recognized as a chronic disease in which genetic vulnerability and social and environmental factors are involved in the etiology and course of the disease.7 As with other chronic diseases, long-term comprehensive management strategies are necessary to achieve and sustain the benefits of alcohol dependence treatment. Pharmacotherapy represents an emerging treatment option that could be used by primary care practitioners and addiction specialists.8 In 1994, naltrexone was approved by the US Food and Drug Administration to treat alcohol dependence after the medication was shown to reduce drinking frequency and the likelihood of relapse to heavy drinking.9- 10 Naltrexone, an opioid antagonist, is thought to reduce the reinforcing subjective or behavioral response to alcohol.11- 12 In about 3200 alcohol-dependent patients in at least 19 published controlled studies, oral naltrexone, compared with placebo, has shown efficacy in the treatment of alcohol dependence although some studies have reported no or minimal effectiveness.13- 18 Despite substantial evidence of efficacy, clinical use of naltrexone has been limited, in part because of the heterogeneity in treatment response.19 One documented reason for the heterogeneity of response across naltrexone trials has been poor adherence to the daily medication regimen.20- 23 Adherence to a daily oral medication regimen is a general problem in medicine.7 Additional challenges to adherence in the context of substance abuse include variable patient motivation toward treatment; impaired cognitive function, particularly executive function; and denial.24 As a prototypical addictive disorder, alcohol dependence is thought to involve dysfunction of the brain’s reward system with attendant impaired control over drives and motivation.25 Moreover, treatment may directly conflict with the behaviors and rewards associated with the abused substance.26 Since the 1970s, several efforts have been made to develop a parenteral extended-release naltrexone,27- 29 and 1 formulation has reported an effect on abstinence.29 Recently, a new polylactide-co-glycolide (PLG)–based, long-acting naltrexone formulation that releases naltrexone for 1 month following a single injection was developed.30 We conducted a 6-month, multicenter, randomized, double-blind, placebo-controlled study of the efficacy and safety of 2 dosing levels of this long-acting injectable formulation of naltrexone in combination with a low-intensity psychosocial intervention for treatment of alcohol dependence.
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In recent studies of the structure of affect, positive and negative affect have consistently emerged as two dominant and relatively independent dimensions. A number of mood scales have been created to measure these factors; however, many existing measures are inadequate, showing low reliability or poor convergent or discriminant validity. To fill the need for reliable and valid Positive Affect and Negative Affect scales that are also brief and easy to administer, we developed two 10-item mood scales that comprise the Positive and Negative Affect Schedule (PANAS). The scales are shown to be highly internally consistent, largely uncorrelated, and stable at appropriate levels over a 2-month time period. Normative data and factorial and external evidence of convergent and discriminant validity for the scales are also presented. (PsycINFO Database Record (c) 2010 APA, all rights reserved)
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W. Wilson's (1967) review of the area of subjective well-being (SWB) advanced several conclusions regarding those who report high levels of "happiness." A number of his conclusions have been overturned: youth and modest aspirations no longer are seen as prerequisites of SWB. E. Diener's (1984) review placed greater emphasis on theories that stressed psychological factors. In the current article, the authors review current evidence for Wilson's conclusions and discuss modern theories of SWB that stress dispositional influences, adaptation, goals, and coping strategies. The next steps in the evolution of the field are to comprehend the interaction of psychological factors with life circumstances in producing SWB, to understand the causal pathways leading to happiness, understand the processes underlying adaptation to events, and develop theories that explain why certain variables differentially influence the different components of SWB (life satisfaction, pleasant affect, and unpleasant affect). (PsycINFO Database Record (c) 2012 APA, all rights reserved)
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Using a ''subjectivist'' approach to the assessment of happiness, a new 4-item measure of global subjective happiness was developed and validated in 14 studies with a total of 2 732 participants. Data was collected in the United States from students on two college campuses and one high school campus, from community adults in two California cities, and from older adults. Students and community adults in Moscow, Russia also participated in this research. Results indicated that the Subjective Happiness Scale has high internal consistency, which was found to be stable across samples. Test-retest and self-peer correlations suggested good to excellent reliability, and construct validation studies of convergent and discriminant validity confirmed the use of this scale to measure the construct of subjective happiness. The rationale for developing a new measure of happiness, as well as advantages of this scale, are discussed.
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To examine relations between stressful life events and mortality in middle aged men. Prospective population study. Data on stressful life events, social network, occupation, and other psychosocial factors derived from self administered questionnaires. Mortality data obtained from official registers. City of Gothenburg, Sweden. 752 men from a random population sample of 1016 men aged 50. Mortality from all causes during seven years' follow up. Life events which had occurred in the year before the baseline examination were significantly associated with mortality from all causes during seven years' follow up. Of the men who had experienced three or more events during the past year 10.9% had died compared with 3.3% among those with no life events (odds ratio 3.6; 95% confidence interval 1.5 to 8.5). The association between recent life events and mortality remained true after smoking, self perceived health, occupational class, and indices of social support were controlled for. Many of the deaths were alcohol related, but the number of deaths was too small to allow for analyses of specific causes of death. The association between life events and mortality was evident only in men with low emotional support. Stressful life events are associated with high mortality in middle aged men. Men with adequate emotional support seem to be protected.
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Previous research has shown high prevalence rates of depression in multiple sclerosis patients seen in specialty clinics. The relationships among depressive symptoms and severity, duration, and course of multiple sclerosis are controversial. A survey was mailed to members of the Multiple Sclerosis Association of King County (Wash.). Of the 1,374 eligible participants, 739 returned the survey, a response rate of 53.8%. Data about demographic characteristics, employment, and duration and course of multiple sclerosis were collected. Severity of multiple sclerosis was determined by the Expanded Disability Status Scale, self-report version. Severity of depressive symptoms was evaluated with the Center for Epidemiologic Studies Depression Scale (CES-D Scale). Analysis of covariance was used to compare mean CES-D Scale scores across categories of multiple sclerosis, and logistic regression was used to identify variables associated with clinically significant depression. Clinically significant depressive symptoms (CES-D Scale score > or =16) were found in 41.8% of the subjects, and 29.1% of the subjects had moderate to severe depression (score > or =21). Subjects with advanced multiple sclerosis were much more likely to experience clinically significant depressive symptoms than subjects with minimal disease. Shorter duration of multiple sclerosis was associated with a greater likelihood of significant depressive symptoms, but the pattern of illness progression was not. In this large community sample, the severity of multiple sclerosis was more strongly associated with depressive symptoms than was pattern of illness. Clinicians should evaluate depression in patients with recent diagnoses of multiple sclerosis, major changes in functioning, or limited social support.
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Although there is good evidence that emotions are associated with chronic airways obstruction, evidence for the influence of psychological factors on the level and decline of pulmonary function is sparse. Optimism has been linked to enhanced well-being, whereas pessimism has been identified as a risk factor for poor physical health. This investigation examines prospectively the effects of optimism versus pessimism on pulmonary function. Data are from the Veterans Administration Normative Aging Study, an ongoing cohort of older men. In 1986, 670 men completed the revised Minnesota Multiphasic Personality Inventory from which we derived the bipolar Revised Optimism-Pessimism Scale. During an average of 8 years of follow-up, an average of 3 pulmonary function exams were obtained. Men with a more optimistic explanatory style had significantly higher levels of forced expiratory volume in 1 sec (FEV1) and forced vital capacity (both p < .01). Interactions between time and optimism suggested that rate of decline in FEV1 over time was slower in men with a more optimistic explanatory style relative to men who were more pessimistic. These data are the first to link optimism with higher levels of pulmonary function and slower rate of pulmonary function decline in older men, a protective effect that is independent of smoking.
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The effect of a grateful outlook on psychological and physical well-being was examined. In Studies 1 and 2, participants were randomly assigned to 1 of 3 experimental conditions (hassles, gratitude listing, and either neutral life events or social comparison); they then kept weekly (Study 1) or daily (Study 2) records of their moods, coping behaviors, health behaviors, physical symptoms, and overall life appraisals. In a 3rd study, persons with neuromuscular disease were randomly assigned to either the gratitude condition or to a control condition. The gratitude-outlook groups exhibited heightened well-being across several, though not all, of the outcome measures across the 3 studies, relative to the comparison groups. The effect on positive affect appeared to be the most robust finding. Results suggest that a conscious focus on blessings may have emotional and interpersonal benefits.
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A positive corelation between Alcoholics Anonymous (AA) involvement and better alcohol-related outcomes has been identified in research studies, but whether this correlation reflects a causal relationship remains a subject of meaningful debate. The present study evaluated the question of whether AA affiliation appears causally related to positive alcohol-related outcomes in a sample of 2,319 male alcohol-dependent patients. An initial structural equation model indicated that 1-year posttreatment levels of AA affiliation predicted lower alcohol-related problems at 2-year follow-up, whereas level of alcohol-related problems at 1-year did not predict AA affiliation at 2-year follow-up. Additional models found that these effects were not attributable to motivation or psychopathology. The findings are consistent with the hypothesis that AA participation has a positive effect on alcohol-related outcomes.
Article
The effect of a grateful outlook on psychological and physical well-being was examined. In Studies 1 and 2, participants were randomly assigned to 1 of 3 experimental conditions (hassles, gratitude listing, and either neutral life events or social comparison); they then kept weekly (Study 1) or daily (Study 2) records of their moods, coping behaviors, health behaviors, physical symptoms, and overall life appraisals. In a 3rd study, persons with neuromuscular disease were randomly assigned to either the gratitude condition or to a control condition. The gratitude-outlook groups exhibited heightened well-being across several, though not all, of the outcome measures across the 3 studies, relative to the comparison groups. The effect on positive affect appeared to be the most robust finding. Results suggest that a conscious focus on blessings may have emotional and interpersonal benefits.
Article
The relationship between social and community ties and mortality was assessed using the 1965 Human Population Laboratory survey of a random sample of 6928 adults in Alameda County, California and a subsequent nine-year mortality follow-up. The findings show that people who lacked social and community ties were more likely to die in the follow-up period than those with more extensive contacts. The age-adjusted relative risks for those most Isolated when compared to those with the most social contacts were 2.3 for men and 2.8 for women. The association between social ties and mortality was found to be independent of self-reported physical health status at the time of the 1965 survey, year of death, socioeconomic status, and health practices such as smoking, alcoholic beverage consumption, obesity, physical activity, and utilization of preventive health services as well as a cumulative index of health practices.
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Diagnostic criteria for 14 psychiatric illnesses (and for secondary depression) along with the validating evidence for these diagnostic categories comes from workers outside our group as well as from those within; it consists of studies of both outpatients and inpatients, of family studies, and of follow-up studies. These criteria are the most efficient currently available; however, it is expected that the criteria be tested and not be considered a final, closed system. It is expected that the criteria will change as various illnesses are studied by different groups. Such criteria provide a framework for comparison of data gathered in different centers, and serve to promote communication between investigators.
Article
This year marks the 50th anniversary of the original publication of Alcoholics Anonymous, the basic text for that mutual self-help organization devoted to helping alcoholics recover. The first edition was greeted with skepticism by the medical community1,2 based on the optimistic and spiritual writing style and the medical community's poor track record for alcoholism treatment.The ensuing 50 years have witnessed the development of Alcoholics Anonymous (AA) into the largest treatment program for alcoholics in the world. Health care providers now routinely turn to AA for help, referring alcoholics for the round-the-clock, round-the-calendar support and outreach that has helped them recover for brief and extended periods. Alcoholics Anonymous has proved itself to be a major feature of the diverse alcoholism treatment network that has emerged following the 1971 Hughes Act. We have incorporated it into our treatment planning, yet most of us (including specialists in alcoholism and addiction) have
Article
• This project was designed to study the psychological nature of compliance with unusual behavioral norms among members of a charismatic religious sect. Three hundred twenty-one members of the Unification Church had been placed into marital engagement a year previously in a highly unusual fashion: their partners were assigned to them by the group's leader as part of a religious ritual. The abrogation of contemporary norms for mate selection was not associated with increased psychological distress. Church-related life experiences, however, were perceived as being of considerable psychological impact. Multiple regression analyses further revealed that the vulnerability of respondents to perceived life disruption was relieved by their affiliation to the sect. This "relief effect," associated with social and religious ties to the sect, apparently reinforces compliance with the group's behavioralN norms, particularly since the manner of reinforcement is integrated into the social structure of the group.
Article
In the last several years, we have been interested in the role social supports play in protecting people from the pathogenic effects of stress. By social supports, we scan the resources that are provided by other persons (cf. Cohen & Syme, 1985). Although others have investigated and in some cases found evidence for a “buffering” hypothesis—that social support protects persons from the pathogenic effects of stress but is relatively unimportant for unexposed individuals, there are difficulties in interpreting this literature. First, there are almost as many measures of social suppport as there are studies. Hence it is difficult to compare studies and to determine why support operates as a stress buffer in some cases, but not in others. Second, in the vast majority of work, support measures are used without regard to their psychometric properties or their appropriateness for the question under study. For example, studies using measures assessing the structure of social networks (e.g, how many friends do you have?) are seldom distinguished from those addressing the functions that networks might serve (e.g., do you have someone you can talk to about personal problems?). In fact, in many cases, structural and functional items are thrown together into single support indices resulting in scores that have little conceptual meaning.
Article
In a variation on Pennebaker’s writing paradigm, a sample of 90 undergraduates were randomly assigned to write about either an intensely positive experience (IPE) (n=48) or a control topic (n=42) for 20min each day for three consecutive days. Mood measures were taken before and after writing. Three months later, measures of health center visits for illness were obtained. Writing about IPEs was associated with enhanced positive mood. Writing about IPEs was also associated with significantly fewer health center visits for illness, compared to controls. Results are interpreted as challenging previously considered mechanisms of the positive benefits of writing.
Article
A historical overview of Western psychotherapy reveals that the dominant psychotherapeutic approach of an era reflects contemporary cultural attitudes and values, and that the same techniques (e.g., abreaction) reappear under new names. Common to all psychotherapies are (a) an emotionally charged, confiding relationship; (b) a therapeutic rationale accepted by patient and therapist; (c) provision of new information by precept, example and self-discovery; (d) strengthening of the patient's expectation of help; (e) providing the patient with success experiences; and (f) facilitation of emotional arousal. Prevalent forms of disability and their treatment include drug therapy for constitutional vulnerabilities, emotional support for environmental crises, spiritual guidance for existential anxieties, and therapeutic maneuvers to correct faulty perceptual and behavioral habits learned early in life. Only the latter form requires therapists trained in specific psychotherapeutic methods. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Article
disciplines encountered [in this review] included anthropology, sociology, psychology, medicine, theology, and philosophy / participant-observational studies, epidemiological surveys, public opinion surveys, ethnographic investigations, and psychotherapy outcome studies were among the research strategies used in the sources (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Article
The Varieties of Religious Experience : a Study in Human Nature / William James Note: The University of Adelaide Library eBooks @ Adelaide.
Article
The relationship between social and community ties and mortality was assessed using the 1965 Human Population Laboratory survey of a random sample of 6928 adults in Alameda County, California and a subsequent nine-year mortality follow-up. The findings show that people who lacked social and community ties were more likely to die in the follow-up period than those with more extensive contacts. The age-adjusted relative risks for those most isolated when compared to those with the most social contacts were 2.3 for men and 2.8 for women. The association between social ties and mortality was found to be independent of self-reported physical health status at the time of the 1965 survey, year of death, socioeconomic status, and health practices such as smoking, alcoholic beverage consumption, obesity, physical activity, and utilization of preventive health services as well as a cumulative index of health practices.
Article
The authors undertook this study to enhance psychiatric understanding of contemporary charismatic religious sects. After a pilot study, a representative sample of members of the Unification Church (N = 237) completed a 216-item structured questionnaire. Respondents were below the mean for an age- and sex-matched group on a psychological general well-being scale, and they reported significantly greater neurotic distress before conversion. The authors discuss correlates of an improved emotional state following conversion and employ attribution theory, drawn from social psychology, to put the conversion process into a psychiatric perspective.
Article
The Addiction Severity Index (ASI) is 12 years old and has been revised to include a new section on family history of alcohol, drug, and psychiatric problems. New items were added in existing sections to assess route of drug administration; additional illegal activities; emotional, physical, and sexual abuse; quality of the recovery environment; and history of close personal relationships. No changes were made in the composite scoring to maintain comparability with previous editions. This article discusses the clinical and research uses of the ASI over the past 12 years, emphasizing some special circumstances that affect its administration. The article then describes the rationale for and description of the changes made in the ASI. The final section provides "normative data" on the composite scores and severity ratings for samples of opiate, alcohol, and cocaine abusers as well as drug abusing inmates, pregnant women, homeless men, and psychiatrically ill substance abusers.
Article
To understand the dynamics of mental health, it is essential to develop measures for the frequency and the patterning of mental processes in every-day-life situations. The Experience-Sampling Method (ESM) is an attempt to provide a valid instrument to describe variations in self-reports of mental processes. It can be used to obtain empirical data on the following types of variables: a) frequency and patterning of daily activity, social interaction, and changes in location; b) frequency, intensity, and patterning of psychological states, i.e., emotional, cognitive, and conative dimensions of experience; c) frequency and patterning of thoughts, including quality and intensity of thought disturbance. The article reviews practical and methodological issues of the ESM and presents evidence for its short- and long-term reliability when used as an instrument for assessing the variables outlined above. It also presents evidence for validity by showing correlation between ESM measures on the one hand and physiological measures, one-time psychological tests, and behavioral indices on the other. A number of studies with normal and clinical populations that have used the ESM are reviewed to demonstrate the range of issues to which the technique can be usefully applied.
Article
The author studied the psychological aspects of religious conversion during structured 21-day workshop sequences designed to introduce people to the Unification Church. Subjects were given a battery of tests at different times during the sequence. After the initial 2-day workshop, 71% dropped out; the 29% who chose to continue had greater affiliative feelings toward the group and greater acceptance of the church's creed than these early dropouts. The 9% who ultimately joined the church had weaker outside personal ties than the later dropouts, although their beliefs in and cohesiveness toward the church were the same as the late dropouts. These results are also compared with long-standing members of the church and matched nonmembers. The induction procedures used by the church are discussed with regard to those used by large therapeutic groups, such as self-help organizations.
Article
To determine if the diagnosis of major depression in patients hospitalized following myocardial infarction (MI) would have an independent impact on cardiac mortality over the first 6 months after discharge. Prospective evaluation of the impact of depression assessed using a modified version of the National Institute of Mental Health Diagnostic Interview Schedule for major depressive episode. Cox proportional hazards regression was used to evaluate the independent impact of depression after control for significant clinical predictors in the data set. A large, university-affiliated hospital specializing in cardiac care, located in Montreal, Quebec. All consenting patients (N = 222) who met established criteria for MI between August 1991 and July 1992 and who survived to be discharged from the hospital. Patients were interviewed between 5 and 15 days following the MI and were followed up for 6 months. There were no age limits (range, 24 to 88 years; mean, 60 years). The sample was 78% male. Survival status at 6 months. By 6 months, 12 patients had died. All deaths were due to cardiac causes. Depression was a significant predictor of mortality (hazard ratio, 5.74; 95% confidence interval, 4.61 to 6.87; P = .0006). The impact of depression remained after control for left ventricular dysfunction (Killip class) and previous MI, the multivariate significant predictors of mortality in the data set (adjusted hazard ratio, 4.29; 95% confidence interval, 3.14 to 5.44; P = .013). Major depression in patients hospitalized following an MI is an independent risk factor for mortality at 6 months. Its impact is at least equivalent to that of left ventricular dysfunction (Killip class) and history of previous MI. Additional study is needed to determine whether treatment of depression can influence post-MI survival and to assess possible underlying mechanisms.
Article
Long-term studies of the course of alcoholism suggest that a variety of factors other than professional treatment influence the process of recovery. This study evaluated the role of demographic factors, baseline alcohol-related problems and depression, professional treatment, Alcoholics Anonymous (AA) and other social and community resources in predicting remission and psychosocial outcome over 8 years. A sample of 628 previously untreated alcoholic individuals was recruited at detoxification units and alcoholism information and referral services. Of these participants, 395 (68.2%) were followed 3 and 8 years later. Most (83.3%) were white (n = 329) and 50.1% (n = 198) were men. At each contact point, participants completed a self-administered inventory that assessed their current problems, treatment utilization, AA participation and quality of relationships. Number of inpatient treatment days received in the 3 years after baseline were not independently related to 8-year remission or psychosocial outcomes. More outpatient treatment in the first 3 years increased the likelihood of 8-year remission, but was not related to psychosocial outcomes. The number of AA meetings attended in the first 3 years predicted remission, lower depression, and higher quality relationships with friends and spouse/partner at 8 years. Extended family quality at baseline also predicted remission and higher quality friendships and family relationships at 8 years. Given that alcoholism is a chronic, context-dependent disorder, it is not surprising that short-term interventions have little long-term impact. Social and community resources that are readily available for long periods are more likely to have a lasting influence on the course of alcoholism.
Article
Affiliation with Alcoholics Anonymous (AA) is an important variable to measure in many clinical and research activities. This paper reports on the development of an AA affiliation scale, and demonstrates its utility in a sample of 927 alcohol treatment seekers and 674 untreated problem drinkers. The scale is short (9 items), covers a range of AA experiences, and is internally consistent across diverse demographic groups, multiple health services settings, and treated and untreated populations. The validity of the scale is supported by the findings that treatment seekers report significantly higher AA affiliation than do untreated problem drinkers, and inpatients report higher affiliation than outpatients. Potential clinical and research applications of the scale are proposed.
Article
This report examines the impact of managed care (MC) and related developments on substance abuse treatment, and evaluates how it has been associated with a decline in the availability of proper treatment for many addicted patients. A trend toward carve-out and for-profit MC organizations is associated with lower financial incentives for intensive treatment than in earlier staff-model and not-for-profit MC organizations. The value of substance abuse insurance coverage has declined by 75% between 1988 and 1998 for employees of mid-to large-size companies, compared with only an 11.5% decline for general health insurance. The shift towards MC has also been associated with a drastic reduction in frequency and duration of inpatient hospitalization, and there is no clear evidence that this reduction has been offset by a corresponding increase in outpatient support. In a survey of physicians treating addiction, the majority felt that MC had a negative impact on detoxification and rehabilitation, and on t...
Article
Handwritten autobiographies from 180 Catholic nuns, composed when participants were a mean age of 22 years, were scored for emotional content and related to survival during ages 75 to 95. A strong inverse association was found between positive emotional content in these writings and risk of mortality in late life (p < .001). As the quartile ranking of positive emotion in early life increased, there was a stepwise decrease in risk of mortality resulting in a 2.5-fold difference between the lowest and highest quartiles. Positive emotional content in early-life autobiographies was strongly associated with longevity 6 decades later. Underlying mechanisms of balanced emotional states are discussed.
Article
It is generally agreed that social ties play a beneficial role in the maintenance of psychological well-being. In this targeted review, we highlight four sets of insights that emerge from the literature on social ties and mental health outcomes (defined as stress reactions, psychological well-being, and psychological distress, including depressive symptoms and anxiety). First, the pathways by which social networks and social supports influence mental health can be described by two alternative (although not mutually exclusive) causal models-the main effect model and the stress-buffering model. Second, the protective effects of social ties on mental health are not uniform across groups in society. Gender differences in support derived from social network participation may partly account for the higher prevalence of psychological distress among women compared to men. Social connections may paradoxically increase levels of mental illness symptoms among women with low resources, especially if such connections entail role strain associated with obligations to provide social support to others. Third, egocentric networks are nested within a broader structure of social relationships. The notion of social capital embraces the embeddedness of individual social ties within the broader social structure. Fourth, despite some successes reported in social support interventions to enhance mental health, further work is needed to deepen our understanding of the design, timing, and dose of interventions that work, as well as the characteristics of individuals who benefit the most.
Article
What contributes to sustained abstinence from injection drug use by those who participate in community-based Narcotics Anonymous (NA) and Alcoholics Anonymous (AA) is not well understood. We know that sponsorship is a central element in these programs. To investigate the relationship between sponsorship and abstinence, we evaluated NA/AA sponsorship over a 1-year period in a longitudinal study of 500 former and current injection drug users in inner-city Baltimore recruited from the community-at-large, independent of treatment center affiliation. The findings indicated that having a sponsor in NA/AA for this population was not associated with any improvement in 1-year sustained abstinence rates than a non-sponsored group. However, being a sponsor over the same time period was strongly associated with substantial improvements in sustained abstinence rates for the sponsors, controlling for involvement with community organizations, NA/AA meeting attendance, marital status, employment, participation in drug and alcohol treatment centers and HIV status. Involvement in community organizations was also strongly associated with successful abstinence, controlling for the same variables. Of those participants involved with community organizations, more than half reported involvement in church activities. Our investigation suggests that, for NA/AA sponsors in this study population, providing direction and support to other addicts is associated with improved success in sustained abstinence for the sponsors but does little to improve the short-term success of the persons being sponsored.