Modernity, Post-Modernity and Their Effects on Alcohol Anonymous - Research Paper Example

Modernity, Post-modernity, and Their Effects on Alcohol Anonymous The economic and social aspects of modernism emerged in the early parts of the 16th century as early trade expanded, and the peasant European population became urbanized as literacy levels rose. The protestant reformation, and its emphasis on literacy, individualism, and patriarchal families of a nuclear nature was reflected in these socio-economic conditions. Modernist theories revolved around realism, materialism, structuralism, formalism, reductionism, and dogmatism. Post-modernity was characterized by the breakdown of the ills that were perceived of modernity. It had an approach that was critical to the objective comprehension of the real world. It heralded the entry of capitalism. Most sociologists date this era back to 1945, as anti-colonial protests in Asia and Africa took root after the Second World War. Capitalism, while acting to subtly perfect the idea of individualism, was critical and vital in toning down the utopic excesses of modernism. Post-modernism emphasized on constructivism, idealism, relativism, scepticism and pluralism. The premise of this paper is to study the rise and development of Alcohol Anonymous and relate it to the theories of modernity and post-modernity. Alcoholic anonymous, or AA, was modelled after Christianity of the first century, being known as the Oxford Group at the time. While most of tits original members did not concern themselves with sobriety, some believed in the critical role the group played in sobriety. Bob Smith and Bill Wilson founded it, with a close confidant, Thatcher. Thatcher confessed to Wilson that he was sober because of religion and that he too should accept religion as a way of being sober. Wilson attended the first meeting of the Oxford Group, after feeling struck at the common suffering kinship he felt towards Thatcher, and the fact that Thatcher was sober. Later, during a trip to Ohio, Wilson was introduced to Bob Smith, an alcoholic, who was sober 30 days later. However, in 1937, Wilson split from the group. He believed that the strength, which the members drew from each other, not religion that maintained their soberness. This was the beginning of AA as known today (Kurtz 22). By the year 1937, Smith and Wilson knew of 40 men they had helped to sobriety. To promote their newfound fellowship, Wilson, joined by other members, authored “Alcoholics anonymous: The Story of How More than One Hundred Men Have Recovered from Alcoholism” (Darnovsky 78). In it, they suggested a program containing 12 steps to getting sober and staying that way. In the book, they emphasized the powerlessness of man against alcohol, and the need to seek strength and guidance from a higher power. The first part, which has remained unchanged since1939, emphasized the need to: list character defects while readying oneself to get rid of them, make an inventory of morals while ensuring the inclusion of resentments, list and acknowledge those one has hurt while making amends, and to help alcoholics get sober. The books second half is updated regularly with each edition and contains redemptive sketches of an autobiographical manner about struggles and triumphs undergone by AA members (Darnovsky 78). As with every popular organization, AA began to squabble over purpose, structure, publicity, finance and authority in 1946. Wilson formed and promoted the twelve traditions of the AA, which acted as guidelines on AA’s purpose, to aid alcoholics via shunning publicity. The structure Wilson set out championed for a non-coercive, unaffiliated, altruistic, and structure that was non-hierarchical. Wilson, in 1955, relinquished AA stewardship to the GSC, in Missouri, with members growing to millions worldwide (Ritzer 89). AA refers to their organization as a benign anarchy, with no political or formal organization. Their continued success has been attributed to the inverted pyramid governance style, which has aided it in sidestepping the various pitfalls faced by religious and political institutions. Any member accepting an organized role or a level of service is named as a trusted servant, while these terms are limited, rotating and lasting between 3 months and 2 years, voted on by the group. They also depend on the positions nature (Kurtz 77). Every group is an entity that governs itself, with the AA global services only acting as an advisory body. The AA group is entirely served by alcoholics, with seven non-alcoholics, referred to as fellowship friends, serving on the AA board of trustees. AA may hire, above the group level, services by professionals for specialised services, or for fulltime jobs. The various AA groups support themselves, relying on donations, which are voluntary in nature, for the covering of various expenses incurred by the group. Contributions are limited at $3000 per year by the AA GSO. The AA GSO is funded mostly by the proceeds from literature and books, which constitute approximately half of its income. Unlike AA at group level, the GSO does not support itself, as it has a small salaried staff (Kurtz 77). AA’s program has a much broader scope, apart from alcohol abstinence. It aims to instil change in the train of thought of an alcoholic by spiritual awakening in order to bring about alcoholism recovery. Spiritual awakening is achieved via adherence to the 12 steps, while volunteering and regularly attending AA meetings, where the members interact with fellow AA members, thus achieving sobriety (Kurtz 78). Members connect to fellow alcoholics, who are experienced, as sponsors. This is in order to help them comprehend and adhere to the program rules of the AA. The sponsor, preferably, is experienced in all the 12 steps of the AA, does not impose on the sponsored member’s personal view, and is of the same gender. Sponsors are believed to benefit more than the members they sponsor from this relationship, as laid down by the helper therapy principle, since this increases abstinence and lowers probabilities of binging (Kurtz 78). AA inherited the philosophy of counter-enlightenment, believing that the acceptance of member’s inner limitations is vital in the realization of ones real and proper place with God and other men. This goes against the enlightenment beliefs that believe that one can turn one’s society and life into an earthly heaven via use of reason and ones own power. While AA’s ideology refutes that its nature has any religious overtones, sobriety requires a commitment level facilitated by the veering of a member’s worldview (Kurtz 79). AA’s philosophy emphasizes, not a worldview that is narrow, but rather tolerant, as narrow views on religion would create an atmosphere that would be uninviting to potential members. Spiritualism in AA is, however, a necessary tool for a transcending feeling to be institutionalized. Necessity to achieve this transcendence would compromise their efforts in the maintenance of a global appeal, if it was to be taken to its extremes. Thus, AA has to remain quasi-religious (Kurtz 80). How has Alcoholic Anonymous been shaped and affected by the modernism/ post-modernism theories? Modernism came hand in hand with enlightenment. Humans began to consolidate their power over nature via an increase in their welfare and freedom. There was a wide concept that human unity was vital for progress. This was especially evident in religious organizations, which made the bonds between societies stronger. With time, however, religions requiring community as a factor that was indispensable lost strength as man became more individual leaning towards the mid to latter stages of modernism (Kivisto 89). Replacing these religious orders were movements that were encouraging in their individual spirituality development. Supporters of this new school were reluctant to pledge any loyalty to specific religions. This aspect made the supporters individualistic, with a dislike for organization, even though they aimed to develop among the people a communal awareness. One of the phenomenons that arose from this was expansion of networks associated with self-help. Alcoholic Anonymous is still a good example of this (Kivisto 90). Expansion of self-help societies with strong ties to spirituality was especially striking in the West. Their healing methodology was copied by organizations that shared distress among fellow addicts. In the 12 steps followed by Alcoholic Anonymous, there was the essence that members must admit to themselves their total helplessness, while leaving themselves in the hands of a higher power (Ritzer 99). These steps encouraged various members to undergo an experience of self-awakening, with an element of spirituality at its core that was, however, different from other religions. Instead of seeking salvation via the acceptance of transcendent norms, members believe in the attainment of spiritual liberty via escaping traditional norm constraints. During this stage, AA noticed a nature, prevalent in their society, which was suppressive, and existed in the form of families, moral norms, and other communities. While AA may have a motif that preaches the liberation from communities and suppressive norms, and seem to follow a different vector to religion, they preach integration of communities (Ritzer 100). This does not mean that AA is in conflict with religion. Even though members aim for self-liberation, away from groups, they are still in need of religious support systems. Their spirituality assumes a form that is respectful of individual freedom, which differs from religions practiced in a traditional manner. This spirituality can be classed in the religious category, in the broad sense of the word. This is because they tend to relate their existence to a force and nature that is beyond them, greater than them, and one that is superior to them. With support in the form of this nature of religion, they aim to involve themselves in public space (Ritzer 99). It is therefore; right to say that Alcoholic Anonymous has been affected by post-modernism to a large and inescapable extent, even though modernism still has a lasting effect on it. Effects of post-modernism can be seen in their organization’s decision to employ full time employees to work for the society, which was absent in the earlier days of its existence. Another effect is the acceptance of subtle community religion that permeates the society, which had been absent since Wilson’s reformation began in 1946. Wilson’s relinquishment of the society’s stewardship also showed a departure from the individualism that had characterised it in its earlier days before post-modernism began to take root, and an embrace of pluralism. Modernist theories of science and knowledge have also been diminished, as seen with the acceptance of the power that a super being holds in being able to help one become sober. Alcohol Anonymous has also done away with materialism, where the groups only accept limited donations, as well as a departure from structured societies. The latter point is especially powerful since Alcohol Anonymous has no hierarchical positions, depending on elected officials with limited or no powers, while the GSO only acts in an advisory manner. Alcohol Anonymous also preaches idealism, rather than the realism of modernism, via belief that a super-natural being is essential in the healing from alcoholism. Finally, by doing away with the modernist theory of reductionism, and embracing the post-modern theory of constructivism, they have relied on each other, to build up knowledge on how to combat alcoholism, via holding meetings where they share experiences. They then take these experiences as moral lessons. Works Cited Darnovsky M. Cultural politics and social movements. Philadelphia: Temple Univ. Press , 1996. Print. Kivisto P. Social theory : roots and branches : readings. Los Angeles: Roxbury Pub. Co, 2003. Print. Kurtz E. Not-God : a history of Alcoholics Anonymous. Minnesota: Hazelden Educational Services, 1991. Print. Ritzer G. Modern sociological theory. New York: McGraw-Hill Higher Education, 2007. Print. Read More