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The Culture of Recovery in the United States: Emerging Elements and Representa- tive Activities.
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For more than 150 years, support for the personal resolution of severe and persistent alcohol and other drug problems in the United States has been provided through three mechanisms: family, kinship, and informal social networks; peer-based recovery mutual-aid societies; and professionally directed addiction treatment. This article: (1) briefly rev...
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Citations
... While some studies indicate an underutilization of AOD treatment or recovery support services by SM individuals (Batchelder et al., 2021;McCabe et al., 2013;Mericle et al., 2019), recent evidence reveals that SM adults actually may be more likely to engage specifically with RCCs compared to heterosexual individuals (Kelly et al., 2020(Kelly et al., , 2021. The positive and welcoming social climate, access to recovery capital such as social support, and flexible community-based options may suit SM individuals pursuing recovery well (Kelly et al., 2020(Kelly et al., , 2021White et al., 2012). Supporting this idea, one recent study found that a higher-than-expected proportion (>20 %) of individuals initiating RCC engagement in the northeastern U.S. identified as non-heterosexual (Kelly et al., 2021). ...
... For example, reliance on informal behavioral controls may be ineffective for people with addictive disorders (White, 1996). The recovery literature highlights the importance, for people in recovery, of mobilizing support beyond professional treatment and raises the possibility that universities may serve as recovery support institutions (White, 2012). ...
We examined event organizers’ understandings and management of alcohol-related risk and accommodation of people in recovery from substance use disorders and other non-drinkers, when organizing alcohol-permitted events that primarily involved faculty, staff, and graduate students. We interviewed 31 event organizers at a large, public university in California. Organizers were most concerned about avoiding legal liabilities, were less concerned about promoting responsible drinking among drinkers, and often failed to consider the needs of non-drinkers. Their actions were informed by problematic beliefs about alcohol (e.g., people need alcohol to relax and socialize), drinkers (e.g., only undergraduate students engage in risky alcohol consumption), and people in recovery (e.g., they lack self-control). Organizers over-relied on informal control to shape attendees’ behavior, failing to acknowledge contextual factors. They need education on how they can shape the event context to better promote healthy behaviors, avoid exclusively focusing on informal control and prevention of unhealthy behaviors, and promote better inclusion of people who do not drink alcohol. There is fertile ground for infusing a culture of health into events in higher education.
... Hence, the situation requires the support of faith-based organisations (Hein, 2014;Acker, 2017). Faith-based leaders and organisations are well placed to reach beyond these governmental structures, particularly with their congregations and programs in engaging them and their community in the recovery and restoration process (White et al., 2012). Faith is a personal and social resource that helps people to cope with the struggles of life. ...
This paper focuses on contributing to the ongoing discourse regarding the global perspectives on the role of faith and spirituality in a post-COVID-19 national and community recovery with reference to the pandemic in Nigeria. The year 2020 saw a lot of faith organisations like churches introduce and apply new initiatives of spirituality-based elements in helping people to recover from the pandemic. These elements are embodied in their programs and fellowships to their members and the general society. A vast majority of the members acknowledge a reliance on God for solutions against mental, emotional, physical, material, and financial challenges caused by the pandemic. An analytical methodology through the Integrated Critical Analysis method was used with data collected from available literature as tools of research for this study. The research findings of this study show that the value and benefit of faith includes its efficacy on the behaviours and attitude displayed in the engagement or non-engagement of people. This is to the extent of the people’s faith, religious and spiritual beliefs, along with the support that they find in their being members of faith communities. Although people may have at one time or the other had negative experiences in the past, however, studies show that faith and spirituality plays a significant role in preventing further negative effects and risk in the recovery process. The study concludes that the value that spirituality and faith-oriented approaches bring to the prevention and recovery process is a necessity.
... The pedagogical and clinical paradigm shifts from behavioral (e.g., cognitive behavioral therapy or Twelve step approaches) to a more patient-centered approach (e.g., harm reduction, peer-led recovery support services) in substance use services as well as the integration of the two (e.g., 31,32 ) have been a growing trend over the past three decades. [33][34][35] The null findings suggest that there was no difference in the degree of endorsement of policies and a majority of respondents supported of expansion of services that removed individual and structural barriers to access substance use services. This suggests that the changing trend towards approaches that empower consumers and espousing a non-stigmatizing view of substance use services may be shared across different type of organization and among various members within these organizations, mirroring larger trends. ...
... Typically, in addiction, treatment can be divided into professionally directed addiction treatment and recovery mutual aid societies, such as Alcoholics Anonymous [48]. Buddhist recovery programs are recovery mutual aid societies and primarily include addictions of all kinds, including behavioral addiction (e.g., Refuge Recovery, Recovery Dharma, and Eight ...
Buddhism was established by Guatama Buddha as a practice to liberate sentient beings from suffering. Mindfulness-Based interventions (MBIs) are Western psychologists’ adaptation of mindfulness/Vipassana to treat mental illnesses. In addition to mindfulness, Buddhist recovery peer-support programs also adopt the Four Noble Truths, the Noble Eightfold Path, and the Five Precepts, which are the Buddha’s prescription to cease suffering and to discipline one’s ethical conduct.
... The pedagogical and clinical paradigm shifts from behavioral (e.g., cognitive behavioral therapy or Twelve step approaches) to a more patient-centered approach (e.g., harm reduction, peer-led recovery support services) in substance use services as well as the integration of the two (e.g., 31,32 ) have been a growing trend over the past three decades. [33][34][35] The null findings suggest that there was no difference in the degree of endorsement of policies and a majority of respondents supported of expansion of services that removed individual and structural barriers to access substance use services. This suggests that the changing trend towards approaches that empower consumers and espousing a non-stigmatizing view of substance use services may be shared across different type of organization and among various members within these organizations, mirroring larger trends. ...
This study aims to describe which substance use service (SUS) organizations and who within these organizations support the maintenance of policies targeted at improving substance use treatment services. An online survey assessing respondent, organizational and program demographics, and knowledge and support regarding policy changes was distributed to all certified SUS and harm reduction programs in NYS. Bivariate and latent class analyses were used to identify patterns and associations to policy choices. Across the 227 respondents, there was a support for maintaining expansion of insurance coverage, virtual behavioral health/counseling and medication initiation/maintenance visits, reductions in prior authorizations, and access to prevention/harm reduction services. Three classes of support for policies were derived: (1) high-supporters (n = 49; 21%), (2) low-supporters (n = 66; 29%), and (3) selective-supporters. Having knowledge of policy changes was associated with membership in the high-supporters class. Implications regarding the role of knowledge in behavioral health policies dissemination structures, decision-making, and long-term expansion of SUS are discussed.
... Collegiate recovery programs (CRPs) were instituted to support college students in recovery from an alcohol or other drug use disorder (Harris, Kimball, Casiraghi, & Maison, 2014;White & Roth, 2012;White & Finch, 2006). The overall goal of CRPs is to offer services, resources, and programming for postsecondary students in recovery to ensure they can initiate or maintain their recovery and complete college (Bugbee, Caldeira, Soong, Vincent, & Arria, 2016;Harris, Baker, Kimball, & Shumway, 2007). ...
Collegiate recovery programs (CRPs) offer resources and programming for postsecondary students in addiction recovery to ensure they can initiate or maintain their recovery and complete college. To achieve these goals, CRPs offer a variety of activities that research and theory suggests should produce positive outcomes among their students; yet the lack of systematic evaluation research in this area means it is unknown which programming components may drive outcomes. Recovery capital theory posits a variety of factors at multiple ecological levels that might influence students’ recovery experience and their engagement and success in community programs like CRPs. To address this complexity in research and evaluation work on CRPs, we provide a recovery capital-oriented theory of change and logic model for CRP evaluations, and demonstrate how this model could be used with an exemplar case. This is followed by a recovery capital-oriented data collection toolkit for future research and evaluation. These efforts should help to inform program planners and evaluators interested in understanding the influence of the ecosystem of recovery-oriented systems of care in CRPs for emerging adults.
... A need for general support and support for people in recovery is deemed important. Among emerging elements and representative activities in recovery models in the USA, White et al. (2012) noted the role of media communications of recovery lifestyle magazines. Added to these were efforts on conventional radio that endorse the presence of recovery, recovery advocacy, as well as efforts by community leaders, among others . ...
... PSWs have focused on mobilizing traditional services within crisis management systems like the ED (Ashford. et al., 2019;White & Evans, 2013;White, Kelly, & Roth, 2012). The incorporation of PSWs within EDs, where crisis social workers are traditionally found, shows promising results (Wayne et al., 2019;Welch, Jeffers, Allen, Paone, & Kunins, 2019). ...
Peer-led interventions to address the opioid crisis are on the rise. This brief report discusses the historical and contemporary social work role and Peer Support Workers (PSWs) by exploring the literature. The authors illuminate the lack of social work addiction training within higher education, highlighting practical strategies that social workers can use as interventions. Moreover, the work explores social work’s role in maximizing the PSW workforce to address Hispanic and Black communities most impacted by opioid overdoses. Combining PSWs with clinical social worker’s roles will enhance recovery while addressing vital psychosocial issues.
... Recovery community centers (RCCs) may offer a promising venue for fostering MOUD support. RCCs are part of an expanding infrastructure of recovery support services that implement professional and peer-led activities, which cater to the SUD community and those with OUD in particular , and aim to reduce psychosocial barriers to long-term recovery (White et al., 2012). RCCs are founded on the principle of continuing care, with an emphasis on accrual of recovery capital (i.e., personal, social, environmental, and cultural resources that can be used to support recovery; Cloud & Granfield, 2008). ...
Background
Despite their proven efficacy, medications for opioid use disorder (MOUD) are underutilized. Negative beliefs and attitudes toward MOUD are quite common, yet rapidly expanding recovery community centers (RCCs) may offer a promising venue for fostering MOUD support as they operate under the maxim, “many pathways [to recovery], all should be celebrated” and are utilized mainly by those with opioid use disorder. The current study provides a first look at MOUD attitudes and their correlates in RCC attendees.
Methods
The study conducted a cross-sectional survey (N = 320) of recovering adults attending 31 RCCs across New England, assessing demographic, treatment, and recovery-relevant factors, as well attitudes (positive vs. negative) toward the use of agonist and antagonist MOUD. The study used frequencies and confidence intervals to obtain prevalence estimates for positive and negative attitudes toward agonist and antagonist MOUD, and to examine differences between them. Spearman correlations identified correlates of MOUD attitudes (at p < 0.10), and significant correlates were assessed for unique contributions via multivariable logistic regression.
Results
Positive attitudes were common and more prevalent than negative attitudes for both agonist (positive: 71.4 [66.1, 76.3]%; negative: 28.6 [23.7, 33.9]%) and antagonist (positive: 76.5 [71.4, 81.1]%; negative: 23.5 [18.9, 28.6]%) MOUD, which did not differ. The study identified several correlates of MOUD attitudes at the p < 0.10 level, but only four variables emerged as unique predictors controlling for other correlates. Lifetime history of agonist MOUD treatment was uniquely associated with positive agonist attitudes (p = 0.008), whereas greater social support for recovery was associated with positive antagonist attitudes (p = 0.007). Lower educational attainment was uniquely associated with negative antagonist attitudes (p = 0.005), and a greater degree of spirituality was related to negative attitudes toward both agonists (p = 0.005) and antagonists (p = 0.01).
Conclusions
Findings reveal very high rates of positive MOUD attitudes among RCC participants, highlighting the potential for this growing tier of recovery support to foster acceptance and peer support for medication-facilitated recovery pathways. Correlates of attitudes further reveal opportunities for facilitating MOUD acceptance within and beyond the RCC network.
