1 REACHING OUT TO RECOVERING JEWS A Professional Partnership With The Jewish Community ARLENE KAHN Coordinator, Task Force on Addictive Behavior Jewish Family Service of Southem Middlesex County, New Jersey AND ARTHUR J. FRANKEL, PH.D. Associate Professor Rutgers University School of Social Work, New Brunswick, New Jersey There is a growing awareness that many Jews are dealing with active addictions to drugs and alcohol, and many more are recovering. Jews generally will not seek out traditional addiction services, which do not deal with the unique issues faced by recovering Jews. This is particularly true ofthe 12-step programs, in which professionals are usually not allowed to participate. A Jewish Family Service in New Jersey developed a partnership with the recovering Jewish community and helped over 600 people dealing with addictions come together to share the support that is uniquely needed by recovering Jews. There is a commonly held belief that Jews do not have problems with alcohol or drug abuse. Traditionally, being Jewish and being alcoholic have been thought to be mutually exclusive. Yet, the reality is that there have always been Jewish alcoholics and drug users. The Bible is replete with references to drunkenness and admonitions against tarrying too long over the wine (Spiegel, 1977). In fact, Noah was considered one of the first alcoholics. In addition, there are suggestions in the Bible that the ancestors of the modem Jews were copious drinkers (Keller, 1970). After the retum from exile and the acceptance of the Torah, dmnkenness began to be frowned upon. Drinking became a way to celebrate rituals, religious celebrations, and life-cycle events: four glasses of wine at Pesach, one glass of wine to usher in Shabbat, wine to consecrate a wedding and to celebrate a young person's Bar or Bat Mitzvah, and prescribed drinking at Purim. Presented at the Annual Meeting of the Conference of Jewish Communal Service, Montreal, Canada, June, The toast "L'Chaim" means that wine, even today, is used to celebrate health and life. Wine itself is sacred and has its own blessing (Keller, 1970). Yet, to be dmnk, and especially publicly dmnk, was a betrayal, a "shanda" or shame. The stigma of public dmnkenness meant that those Jews who did drink to excess did so quietly and in a closeted way. Snyder (1958) notes a popular song among Jews, "Shikker is a Goy" (A dmnkard is a Gentile), demonstrating Jewish identity as connected with sobriety. Although this value offered some protection against alcoholism in the past, it has increasingly contributed to the denial of alcoholism and dmg use within the Jewish community today. ALCOHOL AND DRUG USE BY JEWS: RESEARCH STUDIES Thefirststudies to call attention to alcoholism among Jews were those of Bales (1944, 1946) and Snyder (1958). They studied the qualitative differences and the differential incidence rates in drinking practices of Jews and non-jews. Bales reported that the 99
2 function of drinking for the devout or Orthodox Jew was symbolic and communicative. Drinking among religious Jews was ceremonial, was sanctioned within the context of religious andritualobservance, and was psychologically dissociated from the "effect" of alcohol on the individual. Bales fek that the use of drinking for religious observance accounted for a low rate of alcoholism among Jews and hypothesized that the decline in the number of Orthodox Jews accounted for the recent increases in rates of alcoholism among Jews in America. He also suggested that Jews had a high rate of addictions to other drugs, citing a study by Bailey (1922) that found, of the American draftees rejected in World War I for psychiatric reasons, Jews had a higher rate of drug addiction than any other ethnic group. Snyder (1962) studied Jewish drinking pattems, rather than alcoholism per se. He particularly noted the significance of "in group-out group" relationships in Jewish drinking practices. He found that drinking occurred more frequently when Jews were with other Jews, but that intoxication occurred more often in settings that were predominantly Gentile, such as in the military and in college, where there was a certain degree of assimilation. The Jewish men he interviewed believed that Jewish identity was related to sobriety. They felt that the closer a person identifies with Judaism, the more likely he is to derive a sense of worth from being a Jew and therefore the less likely to do something that will make him a non-jew; namely, becoming dmnk. Information on the incidence of alcoholism and other dmg use among Jews today is more anecdotal than statistical. As many as 10.5 million adult Americans are estimated to show signs of alcoholism or alcohol/dmg dependence (NIAAA, 1990). Every addicted person seriously affects four to five significant others. In other words, with adults being roughly half ofthe population, approximately 1 in 10 people in this country 100 / Joumal of Jewish Communal Service who drink or use dmgs will become alcohol or dmg dependent, or about 5% ofthe total population. There are also indications that up to half of alcoholics are addicted to other drags as well (NIAAA, 1990). According to the 1990 National Jewish Population Survey (Kosmin et al., 1991), there are approximately 5 1/2 million Jews in America. Extrapolating from the NIAAA data, it is reasonable to assume that over 250,000 Jewish adults are chemically dependent, with close to one million or more Jewish people being affected by the disease of chemical dependency. Support for this estimate of alcohol/dmg addiction in the Jewish community comes from an analysis of social service usage by American Jews based on the 1990 NJPS (Winter, 1992). Six percent of Jewish households sought help from a Jewish agency for alcohol or drag problems. This number did not reflect those who had these problems but did not seek help or those who had addictive problems and sought help elsewhere. Rabbi Abraham Twerski (1986), a psychiatrist and addiction expert, has also suggested that, even if the incidence of pure alcoholism among Jews is lower than in other groups, it is more than compensated for by the existence of a large number of Jews who are dependent on or addicted to other mind-altering chemicals, such as sedatives, tranquilizers, or opiates. Jews as a group tend to mix dmgs, using marijuana, alcohol, amphetamines, cocaine, and other dmgs. One study reported that, among frequent dmg users in college, the use of three or more dmgs, excluding alcohol, was more prevalent in Jewish students (39%) than in non-jewish students (26%) (Daum &Lavenkar, 1986). In areas that are densely populated with Jews, Jewish attendance at Alcoholics Anonymous meetings is quite high. In New York in one AA meeting that has an average attendance of 100 people, 50% of the participants are Jewish. Pills Anonymous meetings in New York are between 30% to 50% Jewish (Twerski, 1986).
3 Reaching Out to Recovering Jews / 101 Cocaine use is another area of concem. Of 427 respondents to a survey by the National Cocaine Hotline during January through April, 1985, nearly one-fifth (18%) were Jewish. In a private cocaine abuse treatment program at the Regent Hospital in Manhattan, approximately 60% of the first 300 treatment applicants were Jewish (Levy & Blume, 1986). USE OF TREATMENT RESOURCES BY JEWS The myth that Jews are not alcoholic or dmg addicted has contributed to a "double denial." There isfirstthe denial of any addictive problem. This denial is common to most addicted people and their family members. Then there is the second denial that "if I'm Jewish, I can't be alcoholic." This second denial is supported by the last 200 years of Jewish history and tradition during which there has been a belief that somehow Jews are virtually immune to this disease. It is therefore likely that Jews who do have a problem with an addiction take longer to recognize it and that their disease is often more advanced before they seek help. The reluctance to seek help for alcohol and dmg problems is an area of serious concem for the Jewish community. A recent national survey of experts in Jewish dmg addiction reports their judgment that Jewish people avoid traditional alcohol and dmg treatment resources (Frankel et al., 1991). Typically they are the last to use the best treatment resources available, such as AA, Al-Anon, other 12-step programs, rehabilitafion centers, and outpatient programs. They do not know to call upon governmental councils on alcoholism and other dmg agencies for information and referral. Instead, they reportedly tend to go to psychiatrists or other physicians, and their problem may be mislabeled as depression, anxiety, or a physical condidon. Jews most often go to Jewish physicians, and there is every reason to believe that they adhere to the same stereotypes and denial about Jews and addiction as do other Jewish people. If the result of consuldng a physician is a dmg prescripfion for a pain killer, Valium, or Zanax, the addiction and the denial are exacerbated. Some Jews experiencing alcohol or dmg symptoms may consult their rabbi, the Jewish Family Service, or the Jewish Community Center. Rabbis are not often trained in diagnosing dmg and alcohol addictions, the symptoms of which often look like those engendered by other personal, marital, or family problems. In addition, even if a rabbi suspects an addictive problem, he or she may not be aware of the proper referral network that can help Jews with addictions. Neither are social workers in Jewish Family Services and Jewish Community Centers always trained in recognizing the signs and signals of addiction. Because they may not see large numbers of addicted clients, many are undertrained in how to diagnose, refer, or treat someone with an alcohol or dmg addiction. Many are unfamiliar with 12-step programs and do not know how to refer to and use them to the best treatment advantage. In addition, many Jewish communal workers share the same history of denial regarding alcohol and dmg abuse in the Jewish community. A corollary to the myth that Jews can't be alcoholic is that those Jews who do recognize that they have an addictive problem often feel that "ifl acknowledge that I'm alcoholic, then I can't be a very good Jew." They may feel different, may be alienated from other Jews, and may disaffiliate from the Jewish community. Those who do seek support in AA, Narcotics Anonymous, and other 12-step groups are often further alienated from the Jewish community because of the Gentile culture of most 12-step programs. Twelve-step programs are derived from Alcoholics Anonymous, which was founded in A few years later its founder. Bill Wilson, and Dr. Bob Smith wrote the Twelve Steps, which is a self-help frame-
4 102 / Joumal of Jewish Communal Service work stressing personal responsibility and belief in a higher power. Millions of people over the last 50 years have joined AA, as well as other similarly designed self-help groups, such as Narcotics Anonymous and Overeaters Anonymous. All 12-Step groups are organized along a similar framework. No individual speaks for a group or the organization as a whole; meetings are publicized by an intergroup committee made up of volunteers; and no professionals are involved and no professional treatment is offered. Often, a key figure in the helping process is the sponsor, a designated recovering person who helps new members. Sponsors are available 24 hours a day to support their fellow members in times of stress and to help them understand the 12 steps. At meetings a recovering speaker tells his or her story, followed by discussion or sharing (Elliott, 1987). For recovering Jews, because of the Gentile culture of AA, joining that organization is likely to provoke conflicts with their Jewish identity. Most 12-step meetings are held in churches, which feel alien and disloyal to many Jews. It may be the first time a Jew has ever been in a church, and many Orthodox Jews consider it a sin to be in a church. The spiritual emphasis on a higher power feels non-jewish to many Jews. Even though AA asks each person to define individually his or her own higher power, having the meeting in churches, with their many references to Jesus as God, makes AA feel Christian. Most meetings end with the Lord's Prayer, which is from the New Testament. In addition, those Jews who are agnostic feel alienated by ending meetings with such prayers or by being asked to invoke a higher power as a support in their recovery. Finally, the language of AA sounds Christian to Jews. Such concepts as "turning our will over to God," calling on a higher power, and belief in our powerlessness are not part of the language that Jews hear in their families, synagogues, Jewish Community Centers, or in other places where Jews congregate. TASK FORCE ON ADDICTIVE BEHAVIORS New Jersey has a population of 450,000 Jews (Jewish Federation, 1990). Applying the projections described earlier, there may be over 22,500 addicted Jews in the state. Most of these Jews have fanulies, which makes the number of Jews affected by drug and alcohol problems much higher. It became clear to the professional social workers at the Jewish Family Service (JFS) of Southern Middlesex County that the addictive problems and the recovery needs of the Jewish community were not being addressed adequately. These problems were different from most other problem areas in Jewish communal work because professionals have traditionally been excluded from the most successfiil form of support for people recovering from drug and alcohol addictions the 12-step programs. Nevertheless, the JFS staff developed a Task Force on Addictive Behaviors in 1985, with itsfirstgoal being the assessment of the needs and addictive behavior of New Jersey Jews with drug and alcohol problems. This Task Force was made up of volunteer professionals and laypeople interested in dealing with the issues of Jews and addictions. During thefirstthree years of the Task Force's existence, three major projects focused successfiilly on the problem of Jewish addictions: a videotape program entitled "Jews and Addiction: When L'Chaim Is Not To Life" (Kahn, 1990); a national needs assessment research project to determine professional Jewish attitudes about the level, severity, and impact of Jewish addictions (Frankel et al., 1991); and a state-wide group of recovering Jews called The New Jersey Forum For Jews in Recovery. In thefirstphase of the Task Force's work, a network of volunteers was formed to help link newly recovering people with existing alcohol and drug treatment resources. Through this process, contact was made with a number of recovering Jews in 12-step programs who felt that these
5 Reaching Out to Recovering Jews / 103 programs did not address satisfactorily the issues ofbeing Jewish and being a recovering addict. Under the auspices of the Task Force, these recovering Jews were brought together and the Forum was bom. ThefirstFomm project was sponsorship of a series of 1-day retreats for recovering Jews across New Jersey. These retreats were called '' Share-a-Day.'' They were advertised through synagogues and newspapers, but mostly by word of mouth at 12- step meetings. Member of the JFS staff played a facilitative role at the meetings; otherwise, they were involved only when they were specifically invited to participate on a panel or give a presentation. Rather, the entire program was planned and conducted by the recovering Jews in the Fomm. Each Share-a-Day began with a keynote address by an invited speaker, who was a recovering Jew with long-term sobriety. After that presentation, participants broke up into small workshops on a variety of topics led by recovering Jews in 12-step programs. Discussions focused on how Jews feel being in a religious/ethnic minority in 12-step programs; understanding the 12 steps in a Jewish context; how their Jewish identity, culture, and spirituality related to their addiction and their needs in recovery; and what new programs might meet the needs that were uniquely felt by recovering Jews. Confidentiality was protected during the Share-a-Days in much the same way as in 12-step programs. Onlyfirstnames were used, and no process records or tape/video recordings of any Share-a-Day were kept. However, participants have reported that discussions have been lively, with a great deal of self-disclosure going on in the small groups. Participants have included not only those recovering from dmg and alcohol addictions but also Jews who have reported addictions to food, gambling, and a variety of prescripfion dmgs. From 1989 to 1991 there have been six Share-a-Days with over 600 recovering Jews attending. Each Share-a-Day has shown excellent attendance. The most recent Share-a-Day had an attendance of 75 recovering Jews from ten counties across New Jersey. The success of the Share-a-Day program in New Jersey has a number of important implications for agencies serving the Jewish community. First, it is clear that there are a large number of recovering Jews in 12-step programs and that the issue of their being Jewish and in recoveiy is not being met in many of these programs. Second, providing a forum for the recovering Jews to discuss the unique issues of their recovery with members of their community is a direct service to this group that is not being provided elsewhere. Third, bringing together so many recovering Jews in one place gives them an organizing voice that could have an impact on the entire Jewish community. For example, some of the ideas that have come out of the Share-a-Day discussions include developing more comprehensive recovery support programs addressing the theme of Jewish spirituality and ethnicity; outreach and publicity to idendfy and involve isolated recovering Jews who are not affdiated with any religious institution; planning specialized Share-a-Day programs to reach adolescents who are addicted; reaching out to the thousands of recently arrived Soviet Jews who have been reseuled by Jewish agencies throughout New Jersey; and identifying synagogues where 12-step meetings could occur. The Fomm Planning Group, in conjunction with the staff of the JFS Task Force on Addictive Behavior, is presently working on bringing some of these ideas to fmition. The JFS of Southem Middlesex County clearly tapped a wellspring of enthusiasm and need when its staff facilitated the Share-a-Day program. By mobilizing and supporting a totally volunteer group, hundreds of New Jerseyites have found a fomm to explore their unique issues as recovering Jews. There is every reason to
6 104 / Joumal of Jewish Communal Service believe that this service could be replicated in every state. In addition, by providing recovering Jews a forum to share their experiences, it also gives Jewish social service professionals a way to facilitate more comprehensive services to addicted Jews, and very importantly, a means to directly involve the organized Jewish community in the process. One of the reasons that the Share-a-Day program was successfiil is that the professionals at the JFS of Middlesex County clearly took a "back seat" in the organization and development of the Forum. Although 12-step programs exclude nonrecovering professionals from their groups, the intervention model reported here shows that it is possible for JFS professionals to work with Jewish "12 steppers" in the development of programs that better meet the unique needs of recovering Jews in the American milieu. There are at least three possible hypotheses explaining how JFS professionals became as involved as they did with the recovering Jews in the Share-A-Day programs. First, the success of this partnership may have been dependent on the facilitative skills of the professionals and their ability to form person-to-person relationships, rather than looking at those recovering as "clients." In addition, the legitimacy of JFS in the Jewish community may have helped support the work of the Task Force in coordinating Share-a-Days with synagogues and Jewish Community Centers. Second, Jews may be more accepting of professionals in general than other groups and thus were more able to use the professional support offered. Third, the fact that the Task Force on Addictions was made up of paid and volunteer professionals, as well as those recovering from an addiction, probably gave this partnership legitimacy in the eyes ofthe recovering Jewish community. There has not yet been any formal evaluation of the program, for several reasons. Confidentiality has been an important issue for participants, and in the first stages of this project it was deemed inadvisable to attempt systemafic evaluation efiforts. Because Share-A-Day participants used only theirfirstname, it was difificult to track attendance. However, written suggestions were elicited from participants, which guided fiiture programming and indicated the general enthusiasm for the meetings. The Forum is continuing to plan more day-long retreats. The informal evaluations collected from participants have suggested the development of more focused Jewish content relating to alcoholism and drug addiction. Group members have requested that more rabbis and rabbinic interns attend and lead workshops and that workshops deal with less general recovery issues and offer more specific Jewish content, such as 12 Psalms for 12 steps, the Jewish view of Tshuvah (repentance) and recovery, and mysticism and Judaism. In addition, there are plans to sponsor a dance for Jews in Recovery, as well as Jewish holiday celebrafions. The program is expanding and sharpening its Jewish focus, as that is the vital missing piece in traditional 12-step programs. An offshoot of the retreats has been a smaller group that formed independently for the purpose of exploring issues of Jewish spirituality in recovery. It is called "Chaim v'tikvah" (Life and Hope). It meets Sunday evenings in a synagogue, and its members explore Jewish literature, invite rabbis for discussion, and have their own self-help meeting. Other agencies in the Jewish communal field should fiirther test the hypotheses raised in this demonstration project in developing support for recovering Jews. The experience ofthe Jewish Family Service of Southern Middlesex County in New Jersey suggests there is a widespread need for such support and that it is possible for professionals to join in a partnership with those recovering from addictions who are dealing with issues unique to their experience as recovering Jews in America.
7 Reaching Out to Recovering Jews / 105 REFERENCES Bales,R.F. (1944). The "fixationfactor"in alcohol addiction: An hypothesis derived from a comparative study of Irish and Jewish norms. Doctoral dissertation. Harvard University, Cambridge, MA. Bales, R.F. (1946). Cultural differences in rates of alcoholism. Quarterly Journal of Studies on Alcohol, Bailey, P. (1922). A contribution to the mental pathology of races in the United States. Archives of Neurological Psychiatry, 7, Daum, M., & Lavenkar, M. A. (1986). Religiosity and drug use: A study of Jewish and Gentile college students. In S. J. Levy & S. B. Blume (Eds.), Addictions in the Jewish Community. New York: New York Commission on Synagogue Relations, Federation of Jewish Philanthropies of New York. Elliott, K. (1986). The twelve steps of Alcoholics Anonymous interpreted by the Hazelden Foundation. New York: Harper/Hazelden. Jewish Federation of Middlesex County. (1990). Demographic data of the Jewish population in New Jersey on file. Edison, NJ: Author. Keller, Mark. (1976). The great Jewish drink mystery. British Journal of Addiction, Kahn, Arlene. (1990). "When L'Chaim Is Not To Life." Videotape available from Jewish Family Service of Southern Middlesex Co., 517 Ryders Lane, East Brunswick, NJ Kosmin, Barry A., etal. (1991). Highlights of the 1990 NationalJewish Population Survey. New York: Council of Jewish Federations. Levy, S. J., & Blume, S. B. (1986). Introduction, hi S.J. Levy & SB. Blume (Eds.), Addictions in the Jewish community. New York: New York Commission on Synagogue Relations, Federation of Jewish Philanthropies of New York. National Institute on Alcohol Abuse and Alcoholism (NL\AA). (1990, January). Seventh Special Report to U.S. Congress on Alcohol and Health from the Secretary of Health and Human Services. Washington, DC: U.S. Govemment Printing Office. Snyder, C. R. (1958). Alcohol and the Jews; A cultural study of drinking and sobriety. Rutgers Center of Alcohol Studies Monograph No. 1. New Bmnswick, NJ: Rutgers University Center of Alcohol Studies Publications Division. Snyder, CR. (1962). Culture and Jewish sobriety: The ingroup-outgroup factor. In D. J. PitUnan & C. R. Snyder (Eds.), Society, culture and drinking patterns. Carbondale, IL: Southern University Press. Spiegel, Marcia. (1977). Alcoholism: The new Jewish disease? Sh 'ma, A Journal of Jewish Responsibility, 8, 142, Trainin, I. N. (1986). A generation of service. Vol. IV. New York: New York Commission on Synagogue Relations, Federation of Jewish Philanthropies of New York. Twerski, A.J. (1986). Judaism and the 12 steps. In S. J. Levy & S. B. Blume (Eds.), Addictions in the Jewish community. New York: New York Commission on Synagogue Relations, Federation of Jewish Philanthropies of New York. Winter, J. Alan. (1992, Summer). Need for and use of Jewish social service agencies. Journal of Jewish Communal Service, 68, 4.
OUTLINE OF PROPOSED CLERGY TRAINING PROGRAM IN ROMANIA GENERAL COMMENTS: PURPOSE: The purpose of this program is to educate and train the Romanian clergy to work with people affected directly or indirectly
THE PSYCHOLOGY OF AA AND NA AND THEIR ROLE IN CLINICAL CARE Marc Galanter, M.D. Professor of Psychiatry and Director Division of Alcoholism and Drug Abuse NYU School of Medicine Dr. Galanter has no conflicts
1 Running Head: HARM REDUCTION SUPPORT GROUP Learning from our Mistakes: The Evolution of a University Harm Reduction Support Group Geri Miller, Ph.D. Diana Quealey-Berge, Ph.D. Dale Kirkley, M.A. Lisa
Multiple Choice (circle the answer that best represents the answer.) 1. Most self/mutual-help support groups originated from: a. Winners Circle b. Narcotics Anonymous c. Alcoholics Anonymous d. Secular
Introduction to Alcoholics Anonymous and Other Twelve Step Programs Sarah Bagley MD CRIT 2014 I have attended an Alcoholics Anonymous or Narcotics Anonymous meeting in the past. 1. Never 2. Once 3. 2-5
START Call 911 Yes Chester County Drug & Alcohol Services Map Are you in a lifethreatening situation/ condition (medical or psychiatric)? Yes Do you need ambulance assistance? No Go to the nearest hospital/er
1 Is There a Substance Abuse Problem Among Deaf and Hard of Hearing Individuals? Debra S. Guthmann, M.A., Ed. D Introduction The issue of substance abuse continues to be a problem within the Deaf community.
Substance Use Disorders Statewide Conference Access to Recovery: No Addict Left Behind By Bob Tyler, BA, LAADC, CADC II Author of Enough Already!: A Guide to Recovery from Alcohol and Drug Addiction www.bobtyler.net
Overview Overview Founded in 1946, the Saint John Vianney Center is the longest running behavioral health treatment facility in North America for Catholic Clergy, Consecrated Men and Women Religious and
How It Works for Addiction Professionals and their Clients Scientific Method vs. Anonymity Stigma of Alcoholism Relative to Anonymity Ernie Kurtz A Reverence for History Stigma is why Alcoholics Anonymous
A Sample Radio Interview By Erik R, 7/5/00 The following is a sample interview that has been put together to help show how to provide a positive approach to answering questions about Narcotics Anonymous.
PC 655-Alcoholism and Other Addiction Counseling Dr. Bradford Price Spring Semester 2014 firstname.lastname@example.org Wednesday, 6:30-9:20 330-671-9906 Gault Hall 140 Office Hours by Appt. Counseling theory and techniques
Alcoholics Anonymous A Source of Hope for the Person Suffering from Alcoholism AA Area 28 CPC Committee CPC@area28aa.org Endorsed by Area 28 PI Committee A.A. Anonymity Statement There may be some here
INTERNATIONAL CENTER FOR URBAN TRAINING The 12 Steps and Their Roots in Alcoholics Anonymous CAS 003a; 3.5 quarter hours Wade Lawrence Hess 408-232-5688 email@example.com November 2009 SYLLABUS Course
This is A.A. General Service Conference-approved literature If You are a Professional... Alcoholics Anonymous wants to work with you ALCOHOLICS ANONYMOUS is a fellowship of men and women who share their
: Chris Groff, JD, MA, Licensed Pastor Certified Sex Addiction Therapist Candidate 550 Bailey, Suite 235 Fort Worth, Texas 76107 Client Intake Information Client Name: Street Address: City: State: ZIP:
Faith-Based Recovery & The National Center on Addiction and Substance Abuse Study So Help Me God The entire 12 step program is faith-oriented 1. We admitted we were powerless over alcohol - that our lives
GDC Session #6 Self-Help Groups Objectives of Session 1. Identify barriers to and benefits of participating in self-help groups (AA, NA, CA). 2. Provide information about the structure, format, and tools
IDDT Training: Section 4A Group Interventions Self Help Groups Why is group therapy important for dual diagnosis clients? Substance abuse often occurs in a social context Opportunity for social support
White, W. (2012). Addiction treatment and recovery in Ghana: An Interview with Eugene Dordoye, M.D. Posted at www.facesandvoicesofrecovery.org and www.williamwhitepapers.com. Introduction Addiction Treatment
CASAA Research Division* UNDERSTANDING OF ALCOHOLISM SCALE (3T) William R. Miller & Theresa B. Moyers INSTRUCTIONS: For each of the following statements, rate the extent to which you agree or disagree,
Reprinted from: NA.org Narcotics Anonymous: In Cooperation with Therapeutic Communities Worldwide Narcotics Anonymous: A Commitment to Community Partnerships A presentation to the International Council
APNC Fall Conference October 18, 2013 Carolina Beach, NC Austin S. (Presenter) There seems to be some dissonance between A.A. and treatment professionals concerning the efficacy of A.A. compared to, or
THE 12 STEP PROGRAMS CORE COMPETENCIES FOR THE CLINICIAN TREATING ADDICTIVE DISORDERS Why the 12-Step Programs? They really work! The spiritual approach of AA and NA has helped millions of alcoholics and
South Dade Area H&I Subcommittee Orientation Package INTRODUCTION It is in the best interest of Narcotics Anonymous that we provide an Orientation. An Orientation will allow Narcotics Anonymous members
How HOLiSTIC REHAB Benefits You Table of Content Holistic Rehab Centers are More Popular than Ever The Need for Drug & Alcohol Rehabilitation Programs Alcohol Abuse and Addiction These Issues Need Treatment
CHAPTER 331 AN ACT to license and certify alcohol and drug counselors, creating an Alcohol and Drug Counselor Committee, revising various parts of the statutory law. BE IT ENACTED by the Senate and General
information for service providers Schizophrenia & Substance Use Schizophrenia and Substance Use Index 2 2 3 5 6 7 8 9 How prevalent are substance use disorders among people with schizophrenia? How prevalent
D.G. Counseling Inc. March 2009 Newsletter T H I S M O N T H W E E N J O Y A N A R T I C L E W R I T T E N B Y J U D I T H F A W E L L ATTENTION: Two of the books Donna Gluck coauthored with Dr. Rob Bollendorf
Are the Twelve Steps Kosher? Rabbi Abe Twerski The 12-step programs have been a very effective method of overcoming the scourge of a variety of addictions alcohol, drugs, food, gambling, sex and several
Journal of Student Affairs at New York University Volume V 2009 Journal of Student Affairs Volume V 2009 Journal of Student Affairs at New York University Volume V 2009 Visit the Journal online at http://steinhardt.nyu.edu/josa/
and Washington Hope, Help & Healing A guide to helping someone who might have a drug or alcohol problem www.drugfree.org 1-800-562-1240 YOU ARE NOT ALONE Are you worried that someone you care about has
A. Introduce yourself as a Member of A.A. and State Reason for the Visit: To carry the message of Alcoholics Anonymous, and describe what it is and what it is not. B. Post Phone Number and Web Pages of:
Module 2: Understanding Addiction, Recovery, and Recovery Oriented Systems of Care This module reviews the processes involved in addiction and what is involved in recovering an addiction free lifestyle.
THE TWELVE STEPS OF ALCOHOLIC ANONYMOUS (AA) Step 1 "WE ADMITTED WE WERE POWERLESS OVER ALCOHOL AND THAT OUR LIVES HAD BECOME UNMANAGEABLE." Step 2"WE CAME TO BELIEVE THAT A POWER GREATER THAN OURSELVES
1 PRE-TEST Directions: Fill in the blank with the correct answer: 1. After World War II, Jews from all over the world moved to the state of. 2. The is made up of the first five books of the Old Testament.
James Madison University Department of Graduate Psychology PSYC 663-0001: Substance Abuse Counseling Sample Syllabus Inclement Weather: The University may close or limit its services based on inclement
Have you or a loved one been in treatment before and found that it did not work? Overview Drug and alcohol addiction is a prevalent disease in the United States. It affects people of all ages, ethnicities,
C o n s u m e r Q & A 1 California Society of Addiction Medicine (CSAM) Consumer Q&As Q: Is addiction a disease? A: Addiction is a chronic disorder, like heart disease or diabetes. A chronic disorder is
Concurrent Disorder Comprehensive Assessment: Every Interaction is an Intervention Presented by: Kristin Falconer, Gillian Hutton & Stacey Whitman November 12, 2015 Disclosure Statement We have not received
Outline Drug and Alcohol Counseling 1 Module 1 Basics of Abuse & Addiction About Substance Abuse The Cost of Chemical Abuse/Addiction Society's Response The Continuum of Chemical Use Definitions of Terms
Introduction to Substance Abuse Matthew D. Bennett, Psy.D. Rick McNeese, Ph.D. First Step Recovery, Inc. Matthew D. Bennett, Psy.D. Rick McNeese, Ph.D. First Step Recovery, Inc. Lincoln, NE Treatment Options
Hope, Help & Healing A guide to helping someone who might have a drug or alcohol problem www.warecoveryhelpline.org 1-866-789-1511 Are you worried that someone you care about has a drug or alcohol problem?
USA TODAY/HBO DRUG ADDICTION POLL 1 USA TODAY/HBO DRUG ADDICTION POLL Results are based on telephone interviews conducted April 27-May 31, 2006, with a random sample of 902 U.S. adults, aged 18+, for whom
Maplegrove Center Maplegrove Center Presentation Overview Brief Introduction of Henry Ford Maplegrove Center Define Peer Mentoring SAMHSA Guidelines for Peer Mentoring Peer Mentoring at Maplegrove Center
Marriage Parenting Spiritual Growth Sexuality Relationships Mental Health What To Expect From Counseling a resource from: 515 Highland Street, Morton, IL 61550 v Tel: (309) 263-5536 Fax: (309) 263-6841
ENGAGING YOUR COMMUNITY INTRODUCTION Recovery from addiction to alcohol and other drugs benefits everyone families, friends, neighbors, and the person who gets into recovery. It is a reality for millions
International Journal of Advancements in Research & Technology, Volume 1, Issue6, November-2012 1 Role of Self-help Group in Substance Addiction Recovery Dr. Prangya Paramita Priyadarshini Das -------------------------------------------------------------------------------------------------------------------
Alcoholism and Drug Abuse in China By David J. Powell, Ph.D. President, International Center for Health Concerns, Inc. Introduction Alcohol and drug abuse and dependence are worldwide concerns. In China,
It is devastating to have a suicidal family member and to live with the feelings that go with this kind of traumatic anxiety. That is why this guide is developed for you. It will give you some important
A History of Food Addiction Treatment While food addicts in 12 Step fellowships receive all of their help free of charge, there are many food addicts who need more help than they can acquire in Overeaters
Background Sociological Theories of Substance Abuse Psychology 470 Introduction to Chemical Additions Steven E. Meier, Ph.D. Are different from other models Psychology and Biology Focus is on the individual
L. Rae Page 1 The Ohio State University Addiction Counseling 3 credit hours Lexie Rae, PC/CR 418 PAES Building (513) 543-9207 Email: firstname.lastname@example.org or email@example.com Office hours: by appointment
0145-6008/03/2708-1368$03.00/0 ALCOHOLISM: CLINICAL AND EXPERIMENTAL RESEARCH Vol. 27, No. 8 August 2003 Ethnicity and Psychiatric Comorbidity Among Alcohol- Dependent Persons Who Receive Inpatient Treatment:
Target T1: Latina Women Priority Needs: Self empowerment; self efficacy; stress from work and family issues; language issues; literacy; depression; poverty; dealing with the consequences of immigration
RESOLUTION NO.: 2015-A159 GENERAL CONVENTION OF THE EPISCOPAL CHURCH 2015 ARCHIVES RESEARCH REPORT TITLE: PROPOSER: TOPIC: The Role of the Church in the Culture of Alcohol and Other Drug Abuse 22 - Alcohol
2013 to 2002 States: United the in Use Heroin in Trends National Survey on Drug Use and Health Short Report April 23, 2015 TRENDS IN HEROIN USE IN THE UNITED STATES: 2002 TO 2013 AUTHORS Rachel N. Lipari,
LRC: Collection of Professional Journals and Newsletters Journals are listed by current name. For list of former journals and their current name, view the table after this list. Abnormal Psychology (CTS)
Starting A Senior Adult Ministry One ministry with great potential within our society is ministry to senior adults. Statistics help to put this potential in perspective: 34% of all Americans is 50 years
Integrating Behavioral Health and Primary Health Care: Development, Maintenance, and Sustainability Cici Conti Schoenberger, LCSW, CAS Behavioral Health Provider Sunshine Community Health Center Why Integrate?
Traumatic Stress and Substance Use Problems The relation between substance use and trauma Research demonstrates a strong link between exposure to traumatic events and substance use problems. Many people
YOUNG ADULTS IN DUAL DIAGNOSIS TREATMENT: COMPARISON TO OLDER ADULTS AT INTAKE AND POST-TREATMENT Siobhan A. Morse, MHSA, CRC, CAI, MAC Director of Fidelity and Research Foundations Recovery Network YOUNG
Abraham J. Twerski, M.D. Founder and Medical Director Emeritus Gateway Rehabilitation Center Dr. Twerski, an ordained rabbi, held a pulpit until 1959 when he graduated from Marquette University Medical
Dual Diagnosis 1. Is the staff made up of a variety of professionals? Every parent wants to ensure that their child receives the best care possible. A good first step is to check the licenses and degrees
I m concerned about someone who has an addiction 1 I m concerned about someone who has an addiction. What can I do? 300 S. Adams, Green Bay, WI 54301 920-448-4300 www.adrcofbrowncounty.org January 2014
Performance Standards Co-Occurring Disorder Competency Performance Standards are intended to provide a foundation and serve as a tool to promote continuous quality improvement and progression toward best
Booth Sitting Guidelines updated on 5-31-15 1. The booth must be staffed at all times. 2. No eating, smoking, or vaping in or around the booth. 3. Keep drinks under the table. 4. Only scheduled volunteers
A.A. Service Workshop September 22, 2012 Carrying the Message into Treatment Facilities District 30 Treatment Facilities Committee (TFC) I am responsible... When anyone, anywhere, reaches out for help,
A STUDY OF A LACK OF DIFFUSION: THE CASE OF NICOTINE ANONYMOUS NHCHC CONFERENCE 2012 Presented by Irene Glasser, PhD, Research Associate, Center for Alcohol and Addiction Studies, Brown University Darlene
Biblical Counseling General Intake Form Personal History and Problem Evaluation Identification Data Name: Phone: Date: Address: Occupation: Business Phone: Gender: Date Of Birth: Age: Education: Last Grade
CSM Celebration Student Ministry Volunteer Application Packet Celebration Church Blountville, TN Dear Potential Youth Leader, I M GLAD YOU RE INTERESTED IN WORKING WITH OUR STUDENT MINISTRY! Our church
Quick Start Guide The Recovery Book: Answers to All Your Questions About Addiction and Alcoholism and Finding Health and Happiness in Sobriety How To Use The Recovery Book Newcomers, start here: Are you
Change Cycle Change often involves a process. The Bible describes five significant stages of change that are important to understand. They include Rebellion, Realization, Remorse, Repentance, and Restoration.
SUICIDE: Taking Care of Yourself & Your Family After an A t t e m p t Family Guide for Your Relative in the Emergency Department Colonial Place Three 2107 Wilson Blvd., Suite 300 Arlington, VA 22201-3042
Part I. Program Overview Plan Name Program Name Brief Description of Program Preferred Medical Plan (PMP) Healthy Behaviors Program Alcohol and Substance Abuse Program Summary: In collaboration with Psychcare,
STATE OF OKLAHOMA nd Session of the rd Legislature () SENATE BILL AS INTRODUCED By: Brecheen An Act relating to sexual exploitation by a mental health services provider; creating the Protection Against
- UNDERSTANDING - Dual Diagnosis TABLE OF CONTENTS Introduction 3 The Link Between Mental Illness and Substance Abuse 4 Characteristics of an Effective Dual Diagnosis Treatment Plan 6 Dual Diagnosis Treatment
Recovery Services of rthwest Ohio, Inc. 200 Van Gundy Drive Phone: 419-636-0410 Bryan Ohio 43506 Fax: 419-636-6510 Driver Intervention Program Intake/Screening Interview Name Address Street Social Security.