Tag: Features

  • Stopping Psych Meds as a Form of Self-Sabotage

    Stopping Psych Meds as a Form of Self-Sabotage

    It’s impossible to explain to someone who’s never had suicidal thoughts what it feels like to be in a space where the only option you think you have to end your suffering is death.

    “See…it’s not that bad.” My friend was responding to a text with an image of the Alamo in San Antonio, Texas. It was the first road trip my husband and I took after moving to Houston. My friend was right, the Alamo wasn’t bad; but having to move back to the States after living in the UK for three years sucked. In all fairness, we were given a choice, and I was the one who pushed for Houston over New York. I wasn’t ready to return to the crowds and chaos of Manhattan, and due to the nature of my husband’s work, Houston made logistical sense.

    “We’ll only be there for a year,” my husband assured me on our last night in London. “It’ll go by so fast.” I wanted to believe him, but I wasn’t ready to.

    Taking a “Break” from Psychiatric Medication

    There’s much planning and reflecting involved in making a big move and my biggest concern was managing my anxiety and depression medication. Not only did I need to make sure I had enough to last me a few months once I got back to the States, but I also needed to sort out insurance and find a new doctor.

    But I kept avoiding these tasks.

    Once we were settled in Houston, every time I thought about the process of meeting a new doctor and running down the lengthy list of addicts and alcoholics in my family, describing my abusive childhood and my almost successful suicide attempt while remembering all of the medications I’d tried in vain, my brain flatlined. What I needed to do to ensure my mental health suddenly felt impossible. Instead of asking for help, which felt like a herculean task, I assuaged my anxiety by deciding to let my prescriptions run out. Besides, after five years on medication, my body could use a break, and despite clear evidence to the contrary, I felt stable enough to handle any anxiety or depression that could pop up in the future. However, at the time I neglected to give any credit to the role my medication played in supporting my relative calm and stability.

    As the months passed in Houston, I started to notice subtle dips in my mood, but each time I’d dismiss it as being part of my monthly PMS package or something that could easily be fixed with a long walk or a quick afternoon nap. But about six months in, I found it exhausting to even think about putting on my sneakers. My occasional mood swings turned into full on sobbing sessions and instead of experiencing PMS one or two weeks every month, it slowly became four and then five until I lost track of when my last cycle ended and the new one began.

    Depression, Anxiety, and Suicidal Ideation

    My deepening depression wasn’t the only issue. One sunny Saturday afternoon, my husband and I took a road trip to Austin. As I was driving us home, I became increasingly anxious. The roads were dark, I couldn’t see beyond the headlights, and my mind began to spin. Mid-panic attack, my husband convinced me to pull over so he could take the wheel. I was so angry at myself for not being able to handle something as simple and routine as driving.

    The more I struggled, the more I believed there was just something wrong with me and as a result, my medication or lack thereof never came to mind. I’d spiraled so quickly down a black hole that it didn’t even occur to me to ask for help, although it was becoming undeniably clear that I desperately needed it.

    It’s impossible to explain to someone who’s never had suicidal thoughts what it feels like to be in a space where the only option you think you have to end your suffering is death. There’s no way to put into words the void that enters your mind when you no longer feel the pain, but it continues to seep into every second of your life. And there’s no making sense of the relief you quietly experience when death, something you may have once feared, suddenly becomes your very own golden ticket. Sadly, during the year I lived in Houston, off medication, I reached this low.

    Finally, my husband sat me down and gently asked if I’d stopped taking my meds. At that moment I surrendered. In a freak moment of clarity, I knew what I had to do – I needed to find a doctor. We were getting ready to move back to New York in a few weeks, but before I left Houston, I got on the phone and scheduled an appointment.

    Why Did I Stop Taking My Meds?

    At our first meeting, I jumped through all of the usual hoops, getting my new doctor up to speed on my background and mental health history. I dove into the details about my alcoholic mother and father, the physical, sexual, and emotional abuse I sustained as a kid and was completely honest about the suicidal thoughts that had been roaring inside my head. And of course, I told her I’d stopped taking my medication.

    “When did you decide to stop taking your meds?” the doctor asked.

    I answered hesitantly, “um…about a year ago.” I was embarrassed by the choice I’d made, and I kept my fingers crossed that she wouldn’t ask me why.

    “Why?” she asked.

    “Honestly I don’t really know,” I told her. “I had insurance…I had everything I needed to find a doctor here in the States. I just didn’t do it.”

    “So, when you needed your medication the most, you stopped taking it?” she gently asked.

    “I don’t understand.”

    “You sabotaged yourself, Dawn,” she explained, leaning back in her chair. “As I understand it, living in Houston was rough for you, and you stopped using the one tool you had to help yourself get through it,” she said. “It’s self-sabotage.”

    Self-Care

    I’ve been back on my meds for two years now, and while I still occasionally get snagged with depression or get overly anxious about a work deadline, for the most part my life has become manageable again. I added therapy back into my mental health regimen about a year ago, and that too has helped tremendously.

    Now, without hesitation, I give my meds the credit they deserve. As it turns out, they’ve done more than balance out the chemicals swirling around in my head; in their absence I eventually discovered one of the many tricks I use to get in my own way, especially when I appear to be making progress. Today, taking medication isn’t something I have to do, it’s something I choose to do because I know it’s right for me. Instead of self-sabotage, I choose self-care, health, and stability.

    View the original article at thefix.com

  • "Little Woods" Explores Family Bonds, Poverty, and Opioids in Small-Town America

    "Little Woods" Explores Family Bonds, Poverty, and Opioids in Small-Town America

    “I hadn’t set out to make a political film but my personal point of view about what’s happening right now is horrifying. I mean whatever way we’re dealing with the opiate crisis, it isn’t working.”

    Writer-director Nia DaCosta’s first feature Little Woods is fresh off the film festival circuit and now playing in theaters nationwide. The movie earned multiple awards including Tribeca’s prestigious 2018 Nora Ephron Prize. It’s the kind of thriller that makes you lean forward—a nail-biter. Tessa Thompson and Lily James keep the audience transfixed.

    This is a tale of two sisters living in Little Woods, North Dakota, a fracking town in rapid decline. Ollie (Thompson) is the stronger, tougher sib. She’s the one who gets things done. Unfortunately she got too careless as a drug runner and was caught transporting opioids across the border from Canada. When Parole Officer Carter (Lance Reddick) reminds Ollie that they have only one more meeting before she’s free to start a legit job in Spokane, his concerned look foreshadows looming problems. He says, “Please stay out of trouble,” but the audience understands: Uh oh. Something bad is gonna happen.

    Deb (James) had been the most popular girl in high school so it’s not a surprise that she paired up with the most popular guy, Ian (James Badge Dale). But now Ian is an alcoholic and deadbeat dad to their son Johnny (Charlie Ray Reid). Frail Deb is a broken and broke substance abuser with a knack for screwing up her life.

    The estranged sisters are together again in the house they grew up in, each feeling exhausted and alone despite their close physical proximity. They are separately grieving the recent loss of their mother after a prolonged illness, in which Ollie stayed to provide care while Deb did her own thing. Their family history is fraught with resentments.

    Easing their mother’s pain was the impetus for Ollie’s initial border-crossing opioid-gathering mission. Canadian prescription painkillers were cheaper. That was how the trafficking started; we get the bigger picture when Deb asks Ollie why she got caught.

    “I forgot to be scared,” Ollie said. “I liked it too much.”

    There is no money left after their mom’s death. Mortgage payments are overdue and Ollie finds a foreclosure notice on the front door. She is ready to just walk away, to blow this depressing town and let the bank take the house. With a new job to look forward to, she feels hopeful for the first time in longer than she can remember.

    Then everything comes to a screeching halt.

    Deb reveals that she is accidentally pregnant by Johnny’s no-good father.

    Deb tried to handle things herself: She went to see a doctor but was told that without insurance, the cost of prenatal care combined with the fees for the birth would run between $8,000 and $9,000. Disillusioned, she opts for an abortion only to discover that North Dakota abortion centers were shuttered. Finally, desperate, Deb researches where she can get a legal abortion in Canada.

    When Deb breaks down and tells Ollie the news, including that she’ll have to travel hundreds of miles in order to get an affordable abortion, the stronger sister kicks into high gear like the super-duper codependent she is. With only one week to pay the bank at least half of the $6,000 they owe on the mortgage, Ollie decides she can’t leave destitute Deb and Johnny homeless.

    That’s when I wanted to scream, “No! Go to Al-Anon!”

    But Ollie risks her freedom, her new job, and her safety to make one last drug run. The heart-pumping action begins. Luke Kirby plays the frightening drug dealer.

    Nia DaCosta talked to journalist Dorri Olds for The Fix.

    “They told me in film school, ‘Write what you know,’” said DaCosta. “At first, I took that literally. But I didn’t want to write about my life, I wanted to explore other worlds.”

    DaCosta figured out that she could use the same principle to write about topics she didn’t know but could learn if she was able to relate emotionally.

    “We look at poverty and addiction as personal failures, moral failures,” said the Brooklyn-born, Harlem-raised 29-year-old. “I had a great family. I mean we weren’t well off but growing up in New York City, I could walk to a hospital. I can get to a Planned Parenthood. Lives of deprivation, like Deb and Ollie’s, [were] completely unfamiliar to me.”

    Determined and hardworking, DaCosta spent time in Williston, North Dakota to write the fictional town of Little Woods. She was stunned by how little she knew about how dark life is for so many people in America, especially women.

    “I wanted to present what was happening. This is reality. This is where we are. Medications are overprescribed to a startling degree. I remember getting 20 Vicodin pills when I got my wisdom teeth taken out. I didn’t need any of the pills.”

    Alarmed, she threw them out.

    “I hadn’t set out to make a political film but my personal point of view about what’s happening right now is horrifying. I mean whatever way we’re dealing with the opiate crisis, it isn’t working. That is heartbreaking.”

    DaCosta confirmed that trafficking opioids was never about getting high for Ollie. But after smuggling affordable painkillers to help her mom, Ollie found out how much locals would pay for the ill-gotten opioids. The town of Little Woods attracted men who came for the oil drilling jobs, hard manual labor that resulted in body aches and chronic pain. The more Ollie became known as the go-to for “meds,” the more it went to her head. She liked being a badass drug dealer. In a town where there were few options, especially for women, she liked her tough persona and getting to hang with the boys.

    “It gave her a purpose,” said DaCosta. “It gave her a place where she mattered; a way to stand out.”

    The filmmaker decided to add substance misuse to Deb’s problems after she spent time in North Dakota researching for the movie.

    “I remember talking to people, and it was just a part of the ecosystem. Everyone I spoke to either knew someone, or they themselves had substance abuse issues and had been involved with it in some way.”

    Even though she didn’t set out to make a political film, DaCosta’s movie explores interrelated social, economic, and health problems that the U.S. is grappling with. In the red states, clinics that perform abortions and other health services for women are being shut down. Many fear that Roe vs. Wade may be overturned. The opioid epidemic has reached astonishing numbers. Click here for more information.

    Nia DaCosta and Tessa Thompson discuss Planned Parenthood:

    View the original article at thefix.com

  • "I Want You to Want to Live": Jody Betty's Viral Love Letter to People Contemplating Suicide

    "I Want You to Want to Live": Jody Betty's Viral Love Letter to People Contemplating Suicide

    “I know the things I want to hear when I am suicidal and I think that if my words can reach even one person in their moment of crisis, then sharing my pain was worth it.”

    Trigger Warning: The following story discusses attempted suicide and links to potentially triggering articles. Proceed with caution. If you feel you are at risk and need help, skip the story and get help now.

    Options include: Calling the U.S. National Suicide Prevention Hotline at 800-273-TALK (8255), calling 911, and calling a friend or family member to stay with you until emergency medical personnel arrive to help you.

    “Dear You,
    If you are reading this there is a small piece of you that wants to hold on…”

    Jody Betty wants you to live. Even more, Betty wants you to want to live. But perhaps most importantly, she wants you to know that every day she fights to live herself. 

    Betty is the author of “I Want You to Want to Live,” an essay with over 15,000 likes on The Mighty. The piece, she says, is one of the most referenced links in online searches that connect people who are contemplating suicide to her. No matter how depressed someone may be when they reach out to her, she says, the very act of reaching out tells her that at least a small part of them is still fighting to hold on. Betty describes the response to her essay over the past few years as “astounding.” She is grateful to serve as a resource when needed. 

    The Toronto-based 47-year-old writer, who is currently on disability due to mental health issues, first attempted suicide at the tender age of eight, and shares that she has lived with suicidal ideation for most of her life. Today, Betty is a source of hope and inspiration for those trying to fight their way out of the dark. She’s a mental health and suicide awareness and prevention advocate who wears her heart on her sleeve, putting both the good and the bad days out there in her writing on her Twitter feed, because she knows that it’s the shared experience and empathy that helps people find meaning and connection, and possibly the sustenance or hope they need to make it through another day.

    “I will remind you that although I don’t know what tomorrow will bring, I will be by your side to find out…”

    “Living with suicidal ideation most of my life has been incredibly hard. It is a constant battle in your mind to find reasons and hope to keep going, to keep fighting when you have a brain that is literally attacking you, convincing you that there is no more hope. It becomes emotionally and physically exhausting,” Betty says. “I wanted people to hear from someone actually suicidal, not someone who has been trained to deal with suicidal people. I have people who just need to be truly listened to in a safe environment, so that is why I leave my Twitter DM open for anyone in need.” 

    Being open and honest about the state of her mental health sometimes includes sharing the very suicidal ideations that have plagued her since she was a child with her social media followers. The motivation for this is twofold: letting people know that they are not alone in what may be their darkest hour and battling the stigma still so heavily associated with mental illness. 

    “You are incredibly strong. I won’t ever tell you that you are being dramatic and don’t really want to die…”

    “I firmly believe that talking about it lets other people know they are not alone in their feelings and that their feelings are valid, and in moments of crisis, knowing we are not alone is crucial,” Betty explains, adding that the stigma surrounding mental health is “real, hurtful, and harmful.” “It’s an illness. The brain, just like any other organ, can get sick.”

    We tend to judge what we don’t understand, which is exactly why it’s so difficult to shatter the prejudice and stigma surrounding mental health and the topic of suicide, says Betty, 

    “People generally do not seek out information on something they are not personally touched by in some way. You likely would not read up on cancer if it in no way touched your life, and the same applies for mental health,” she says.

    According to the most recent statistics from the Center for Disease Control and Prevention (CDC), suicide rates are still on the rise, making suicide the 10th leading cause of death in the United States. In 2016, the CDC’s Vital Signs reports, nearly 45,000 Americans ages 10 and older died by suicide. 

    “Suicide is a leading cause of death for Americans – and it’s a tragedy for families and communities across the country,” said CDC Principal Deputy Director Anne Schuchat, M.D. in the release. “From individuals and communities to employers and healthcare professionals, everyone can play a role in efforts to help save lives and reverse this troubling rise in suicide.”

    Betty is doing her part, she says, by sharing her story of hope and healing. 

    The CDC and Association for Suicide Prevention advise that anyone can help prevent suicide by taking such steps as learning how to identify the warning signs, how to appropriately respond to those at risk, and contacting the National Suicide Prevention Lifeline. Betty acknowledges that these steps are not to be ignored. Sometimes, though, the key to getting through to someone contemplating suicide is being able to practice empathy instead of sympathy. 

    “I don’t know you, but I do care because I can empathize with your pain; I feel it myself.”

    “I find sometimes the crisis lines seem very scripted, and often don’t say the right things simply because they have never been there,” Betty says. “They can sympathize but not empathize… and there is a big difference. I wrote [I Want You to Want to Live] from the heart. I know the things I want to hear when I am suicidal and I think that if my words can reach even one person in their moment of crisis, then sharing my pain was worth it.”

    Betty’s grateful when her words reach people in need at the right time.

    “The hardest thing to do is reach out your hand and ask for help but once you do, you would be shocked at the number of people who reach back.”

    Read “I Want You to Want to Live” by Jody Betty and follow her on Twitter.

    If you or someone you know may be at risk for suicide, immediately seek help. You are not alone.

    Options include:

    • Calling the U.S. National Suicide Prevention Hotline at 800-273-TALK (8255)
    • Calling 911
    • Calling a friend or family member to stay with you until emergency medical personnel arrive to help you.

    View the original article at thefix.com

  • Are the 12 Steps Safe for Trauma Survivors?

    Are the 12 Steps Safe for Trauma Survivors?

    When the 4th and 5th steps are done without support for the symptoms of PTSD, they have the potential to retraumatize.

    Trauma is a current buzzword in the mental health world, and for good reason. Untreated trauma has measurable lasting physiological and psychological effects, which makes it a public health emergency of pandemic proportions. Trauma is an event or continuous circumstance that subjectively threatens a person’s life, bodily integrity, or sanity, and overwhelms a person’s ability to cope.

    PTSD and Substance Use Disorder

    Post-traumatic stress disorder (PTSD) is a condition caused by experiencing or witnessing a traumatic event. Symptoms include nightmares, flashbacks, anxiety, intrusive thoughts about the trauma, hypervigilance, and avoidance of triggers which remind you of the event. Substance use disorders (SUD) are frequently co-morbid (co-occurring) with PTSD. Many people with PTSD self-medicate with mind-altering substances to alleviate symptoms but getting high or drunk only works for so long. Substance use disorders often evolve from using substances as a maladaptive coping tool.

    There are many physiological correlations between psychological trauma and SUD. For example, there are similarities in gray matter reduction for both the person with PTSD and the person with an alcohol use disorder. Although the neural mechanisms of addiction in PTSD patients are not fully understood, research has found that in the prefrontal cortex, dopamine receptors may be involved in both conditions. Memories related to fear and reward are both processed with the help of these specific receptors. It could be that the processing of traumatic memories affects the dopamine receptors, making them more sensitive to reward-triggering substances.

    Sometimes, people with a dual diagnosis of addiction and PTSD find their way to 12-step programs like Alcoholics Anonymous. These programs are widespread, free, and require no commitment, which makes them more accessible than other types of treatment. AA’s worldwide membership and lasting existence has caused the program to be of interest to researchers for decades. Previous research has found positive correlations between AA participation and abstinence. There is less research on how 12-step programs interact with trauma recovery.

    Studies on relapse factors have found that common predecessors to relapse in adults include anger, depression, and stress, among others. Recalling traumatic experiences, for someone with PTSD, can cause intense physiological and psychological reactions characterized by these same feelings: anxiety (stress), depression, anger, and frustration. It’s a combination that puts people with both trauma and addiction at a higher risk of relapsing.

    Guilt, Shame, and AA

    There are two sets of steps in 12-step programs that involve memory recall and direct involvement with others: Steps 4 and 5 and Steps 8 and 9.

    Step 4 says: “Made a searching and fearless moral inventory of ourselves.” That step is followed up by sharing that inventory in Step 5: “Admitted to God, to ourselves and to another human being the exact nature of our wrongs.”

    Later, Step 8 says: “Made a list of persons we had harmed, and became willing to make amends to them all.” To deal with that list, Step 9 directs people: “Made direct amends to such people wherever possible, except when to do so would injure them or others.”

    The gist with these steps is that they look at both the resentment/anger the person feels towards others (which always involves taking responsibility for part or all of the event that caused the resentment and anger), and also the “harms” the person caused others. But there is no direct guidance on how to ensure a realistic and safe assessment of past events is made. The AA book presents this step as if someone with a substance use disorder has the tendency to blame others. People with PTSD are wracked with self-blame, and it is self-blame and shame which fuels many people’s addictions, but shame is not explicitly addressed in the steps.

    Guilt is very commonly experienced by people with PTSD. Survivor guilt can be a bit of a misnomer; PTSD develops from situations that are subjectively experienced as traumatic, but these circumstances don’t have to involve death (although they certainly can and do for many people). Simply surviving can feel like something the person is not worthy of. They may feel guilt when they don’t stay in the pain and anxiety.

    Shame is also common in trauma survivors, especially in people who have been sexually assaulted. Trauma survivors must restore a positive sense of self to find healing. Judith Herman, the author of Trauma and Recovery: The Aftermath of Violence—from Domestic Abuse to Political Terror, explains that “the survivor needs the assistance of others in her struggle to overcome her shame and to arrive at a fair assessment of her conduct.” It becomes important, as the trauma reveals itself, to see it clearly for what it was so the person can integrate those experiences into their individual life stories.

    AA literature is very focused on decreasing ego and on disrupting the selfishness of the person with the addiction. This is not necessarily a helpful baseline for traumatized folks; it can be harshly critical. The feeling of being judged can deepen the rift between the survivor and others. Herman writes, “Realistic judgements diminish the feelings of humiliation and guilt. By contrast, either harsh criticism or ignorant, blind acceptance greatly compounds the survivor’s self-blame and isolation.”

    The primary text of Alcoholics Anonymous (the “Big Book”) suggests alcoholics review their past sexual life when creating a life inventory in Step 4. For the overall inventory, the book suggests that the reader completely disregard “the wrongs others had done” and to look only at “our own mistakes.” Even in situations where a person caused harm to the reader, the reader should “disregard the other person involved entirely” and find “where were we to blame?” These suggestions can be dangerous for survivors of intimate partner violence or child abuse who have been told that they were to blame for the abuse they suffered.

    The book further details what to ask yourself when making an inventory of your sexual conduct:

    “Where had we been selfish, dishonest, or inconsiderate? Whom had we hurt? Did we unjustifiably arouse jealousy, suspicion or bitterness? Where were we at fault, what should we have done instead?” It is worrisome that a sex inventory is taken to find out how “we acted selfishly” when one-third of women and one-sixth of men have been sexually assaulted or raped. An estimated half of women who experience a sexual assault will develop PTSD. One study found that 80 percent of women with SUD who seek inpatient treatment have been physically or sexually assaulted and nearly 70 percent of men have experienced either physical or sexual abuse.

    How the 12 Steps Can Harm People with PTSD

    Because remembering past traumas makes the brain’s reward center more receptive to the effects of drugs, Steps 4 and 5 need to approached with extreme caution for people who have experienced trauma. Ideally, these steps jumpstart healing; but when they are done without support for the symptoms of PTSD, they have the potential to retraumatize. As the person shares their trauma with someone else, hopefully the listener is compassionate and willing to point out where things were not the addict’s fault—at all. A child survivor of molestation had no agency in the assault, and it is unconscionable to tell that child, now grown, that they need to determine where they were at fault. It is not possible to “disregard the other person involved entirely” when an event only occurred because of the other person. Sometimes we need to recognize this fact and say to ourselves (or hear from someone else): “You had no part in this, you were a victim at that time.”

    In Steps 8 and 9 we are to list and resolve harms done to others. If step 4 and 5 didn’t properly address where our fault doesn’t lie, we may be inclined to list abuses and harm done to us as wrongs we did. It says not to make amends if it will cause harm to others, but we need an additional specification not to make amends if it will cause harm to ourselves. If you owe an abusive ex-partner money, are you supposed to pay them back if you’ve cut off all contact? These are issues that require careful consideration. Sharing both lists with a compassionate person has the potential to help survivors recover. Sharing both lists with someone who is too harsh in their suggestions and assessments has the potential to push those in recovery back into active addiction.

    The care of a loving, compassionate, and knowledgeable supporter, like a sponsor, can help sort out these dangerous triggers. Since such a large percentage of people in 12-step programs have experienced trauma, sponsors should be able to provide trauma-informed care; otherwise, going through the steps may end up retraumatizing their sponsees and leaving them vulnerable to relapse. Yet, there are no qualifications for sponsorship, and no way for someone new to the program to be aware of these potential pitfalls. There are so many variabilities to the 12 steps and how they are implemented. The way in which someone interprets the language of the steps can change how people understand themselves and their history. Trauma-focused recovery can be lost in the mix and deserves more explicit attention.

    View the original article at thefix.com

  • Marijuana as Harm Reduction: Chip Z'Nuff on the Medical Promise of Cannabis

    Marijuana as Harm Reduction: Chip Z'Nuff on the Medical Promise of Cannabis

    The movement was a pro-pot culture crusade—a coming out for stoners in the entertainment industry that had everything to do with harm reduction principles.

    The first time I grasped harm reduction for drug addicts (the idea that abstinence isn’t feasible for everyone so we’d better find a way to reduce mortality and damage), I was 35 and sharing a joint with two other writers—a decades-clean speed freak and a 12-stepping alcoholic. As for me? Everything, but heroin and pharmaceutical amphetamines have caught me the hardest (knock on wood that they’re never dethroned). Mid-joint, one of them asked me if I thought other people smoked as much as us.

    Not unless they’re avoiding something else, I said. Puff puff pass.

    The first time I experienced harm reduction, though, I was 19 and playing fly-on-the-wall in a rock star’s dining room. It was 1994 on the Irish south side of Chicago. I’d moved into a teenage crash pad where rumor was Enuff Z’nuff—a late eighties Chicago scene staple gone national; a band whose glam exterior lumped them in with acts like Poison and Skid Row while their vibe and melodies telegraphed Cheap Trick and Beatles—lived on the corner. After several weeks of reconnaissance to ferret out exactly where they lived, I was sent to ask them—the rock star strangers—for beer.

    They turned out to be Chip Z’nuff, singer, bassist, and original founding member of the band. He answered through an open screen door in his signature rasp: Well I don’t really like alcohol. It’s not good for you, but do you want to get stoned?

    Today, when I remind him of the exchange, he laughs a little.

    “Good,” he says, “I must have been in a good place then.”

    It’s been 25 years since I saw Chip Z’nuff and I’m a card-carrying medical cannabis patient now, a chronically sad trauma survivor with years of hard drug abuse and sobriety behind me. Spurts of hyper-sexual behavior and paranoia keep my psychiatrist and I discussing a secondary bipolar diagnosis, but we’re also not convinced I’m not just an analytical exhibitionist. All I had before was the trauma.

    I’ve come to talk with Chip about weed and advocacy, his stance on medicinal usage of marijuana.

    Illinois’ medical cannabis pilot program is in a growth phase. On his way out, Governor Bruce Rauner opened up access to include those Illinois residents who have been prescribed opioid medications, and new Governor J.B. Pritzker campaigned in no small way on the promise of bringing recreational marijuana to the Land of Lincoln.

    It’s a sunny Friday afternoon in Blue Island, still on Chicago’s south side but with a Hispanic flavor. Hilly in places, it sits on a channel of the Calumet River. Appropriately, a calumet is a North American peace pipe.

    I’m a Cannabis Cup judge for High Times Magazine,” Chip says. We’re talking at his kitchen table about his longstanding, loud but peaceful weed advocacy. “They would always pick celebrities—musicians, rockstars, whatever you want to call it—and we’d fly over to Amsterdam and judge the marijuana in the different coffee shops. Whoever had the best shops and best pot would win. So I would go out there, and I did it with a bunch of different guys—Anthrax, Sebastian Bach, Patti Smith, a lot of cool artists—wanting to be a part of the movement because it was so powerful.”

    The movement was a pro-pot culture crusade—a coming out for stoners in the entertainment industry that had everything to do with harm reduction principles.

    “I got signed when I was about 25. My manager at the time was a guy named Herbie Herbert. He used to manage Journey, Roxette, Mr. Big, Steve Miller—bands that were all successful and sold millions of records. He used to tell me about growing up around the marijuana industry. He came from San Francisco and said that a lot of the artists were switching from alcohol and cocaine to pot, because it was easier on you. [The artists] seemed to feel better, were giving better shows and it wasn’t taking a toll on their bodies. Then I started reading up on pot and [Herbie] started teaching me about the medicinal stuff, the difference between CBD and THC. The guy was a genius. A six-trick pony. So I started studying up on it. [Medical cannabis] was a wave of the future that my manager knew about 20 years before it happened.”

    The current zeitgeist and loosening laws have everything to do with those years. The nineties, in turn, had been a response to the previous decade. Reagan’s drug war propaganda failed to differentiate between cocaine and cannabis—it was all the same enemy in the ads—but the crack epidemic made it clear that some drugs take a heavier toll on users than others. The public rejected the false equivalence. While celebrities rated weed in Amsterdam, Dazed and Confused announced Hollywood’s new stance on pot, hip hop culture flowed into the mainstream, and the leader of the free world quipped that he “didn’t inhale” live on television.

    In 1994, I was an undiagnosed ball of anxiety. I was a Lollapalooza Kid—a subset of Generation X that raved, rocked, and Rainbow Gathered in tandem while digging on Wu-Tang Clan and dancing to Front 242. I lived in a two-bedroom apartment where four, sometimes five of us slept on Tetris-ed floor mattresses in one room. Occasionally a ska band slept over. I was sexually assaulted in that place twice—once by a visitor, once by a roommate—and my only suicide attempt happened there as well.

    This is why I remember so many details of my quick stint (just a few months) as Chip’s neighbor. Because the kind of damage that writes books and overdoses was going down. But sitting at his table at age 43, interviewing my old friend for an article on reducing harm, these aren’t the things I remember.

    I’m recalling peace signs everywhere—it’s a part of their logo—and a Jane’s Addiction poster on one of the walls. Soft light. Warm skunk smoke hanging above everyone’s heads and a white cat with a full tail I used to pet while I watched the stream of strippers, strummers, and random hangers-on getting high. There were no hard drugs there. Just weed. And music.

    Chip’s voice is still raspy, and he’s talking about the medicine in marijuana.

    “Is it for everybody? I’m not so sure it is. I know from personal use and watching people around me, though, that alcoholics who start using it have gotten off of alcohol. That’s a great thing right there. Some people just can’t be on anything because it triggers other stuff. But anybody who’s sick, who has a debilitating illness, I think deserves to have the right to take cannabis.

    “I’ve got a friend of mine and she had MS,” he says. “She’d go through these tremors. She had problems speaking too. One minute she would be talking, then you couldn’t understand anything she was saying, but if she took a couple hits of pot she could speak so eloquently and perfect—it really helped her in a lot of ways. You can get on the internet and take a look at these success stories of people who have gone through terrible, terrible moments medicinally and have found a different way than what the doctors were prescribing to them. They turn their lives around and they owe it to marijuana in some capacity. I see that and go, ‘There’s a reason that God provides this plant for us on the earth. It wasn’t just to look at a beautiful plant.’ Is it for everybody? No. But for most? I say, could be.”

     

    What’s your stance on medical (or recreational) marijuana? Let us know in the comments!

    View the original article at thefix.com

  • "Miles Davis: Birth of the Cool" Connects Jim Crow Oppression to Davis' Heroin Addiction

    "Miles Davis: Birth of the Cool" Connects Jim Crow Oppression to Davis' Heroin Addiction

    Miles Davis’ heroin addiction and alcoholism are all well known and well documented. However, Nelson frames this period as resulting from Davis’ return to a reality in which he was not wanted but his music was.

    The documentary Miles Davis: Birth of the Cool opened up the world of one of the most innovative musicians in American history. In the film, Director Stanley Nelson laid bare all the details of the music man’s life, including the darkness and despair of Davis’s struggle with alcoholism and heroin addiction. It is during this piece of the film, which should have been the low and slow point, that the pieces Nelson offered began to connect. Davis’s heroin addiction was a direct result of the treatment he received as a black man living under Jim Crow laws in 1949.

    In the documentary, Nelson offers audiences the French tour where Miles Davis discovered love and existence without the restriction and oppression of Jim Crow America post-WWII. Davis went to France in 1949, touring with the Tadd Dameron group for quite some time. By all accounts—even those outside of Nelson’s documentary—the man became enamored with the country that embraced him for his talent without placing restrictions on him due to his skin color. Here he experienced life without the heavy hand of racism weighing him down.

    The freedom of living abroad was buoyed by a romance with a French singer named Juliette Gréco. The couple, despite their racial differences, was able to maintain a public relationship just like other couples in France and much of Europe. The oppressive, dangerously restrictive Jim Crow laws in the U.S. would have made their relationship illegal. American laws and policies in 1949 were enacted to maintain the belief that black people were inferior to their white countrymen.

    In Birth of the Cool, the narrator discusses how Davis became “disillusioned” by American racism after spending quite some time away in France. The weight of Jim Crow was enough to send the musician into a depression that he could not recover from. This was compounded by the lull in his musical career because of the waning popularity of bebop and the lack of a fresh new sound from Davis. He was also mulling the loss of the relationship that he would remember well into his later years. Davis told an interviewer that he never married Gréco because he loved her and wanted her to be happy. Their marriage could not exist in the U.S.

    The next part of the documentary was a slow plunge into the darkest parts of the musician’s life. Davis’s heroin addiction and alcohol abuse are all well known and well documented. However, Nelson frames this period as resulting from Davis’s return to a reality in which he was not wanted but his music was. Although Nelson never explicitly says so, the racism Davis experienced led to his depression, which sent him into the heroin addiction and alcoholism rabbit hole. Even in the documentary, Davis describes his depression as something that sprouted the moment he returned to the racist United States and followed him through the period of his life where he struggled with addiction.

    Studies like “Exploring the Link between Racial Discrimination and Substance Use: What Mediates? What Buffers?” from the Journal of Personality and Social Psychology show that not only is there a relationship between racism and mental health issues as a whole, but the link also exists specifically between racism and addiction. The authors write, “Psychologists have known for some time about the pernicious effects that perceived racial discrimination can have on mental health.” The study goes on to dig into the research gathered from this link. They found that “[n]umerous correlational studies have documented relations between self-reports of discriminatory experiences and reports of distress, including anxiety and depression, as well as anger.” All of these elements were likely in place as Davis returned to the U.S. The weight of segregation, sundown laws, lynchings, and other trappings of Jim Crow laws was more than enough to anger and depress any black person at the time.

    Substance use promises an escape from pain and Davis needed a way to cope with all these feelings. According to the aforementioned study, “[T]he increased substance use we found was evidence of a coping style that includes use as a means of handling the stress of discrimination.” Davis probably became more angered and frustrated with the racist behavior (especially after returning home to the predominantly white St. Louis suburb his parents lived in). The documentary also described how his musical popularity waned and his personal life was disrupted from the breakup with Gréco. At the time, the musician’s life had all the elements in place to breed the raging heroin addiction that followed.

    Fortunately, Davis recovered from his addiction to opioids and alcohol, but it was a lifelong struggle. Nelson depicts as much in the documentary. In fact, racism and substance abuse become a very strong subplot to the documentary that works to educate viewers as much as entertain them. Between the scenes depicting the origins of the famous everchanging Miles Davis sound, Nelson buried important nuggets that should force us to redefine how we view and treat racism and addiction.

    Birth of the Cool essentially describes the environment from which Miles Davis’s addiction was created. There are other factors that also affected his addiction, but racism and depression were the primary and most powerful drivers that pushed him toward problematic substance use. Nelson thus lends one more voice to the chorus of stories that illustrate how racism and the oppression of white supremacy is an impetus to substance misuse and addiction. Acknowledging this can help with not only treating addiction in the black community, but also with understanding why racism should be considered a public health concern worthy of more serious attention.

    More info on Miles Davis: Birth of the Cool here.

    View the original article at thefix.com

  • Dear AA, We Need to Talk

    Dear AA, We Need to Talk

    You weren’t straight up so now we’re on the rocks.

    Dear Alcoholics Anonymous,

    I’m leaving you. I’ve had enough after 31 years and that’s not even counting the 2 before that. Oy, those were rocky. You sounded way too Christian with just a spritz of Buddhism thrown in for a twist. We’d be nothing but a sour mix because I’m a devout Jewish atheist.

    “Trust me,” you cooed. “Alcohol is cunning and baffling. I can help.” But when you strongly suggested I pray on my knees, I lost it.

    I screamed, “Jews don’t pray on their knees!”

    You weren’t alarmed but you asked that same old tired question. “How can you be an atheist and a Jew?”

    Before I could explain culture versus religion to you with my secular “bagel Jew” crack, you cooed at me:

    “That doesn’t matter. Anything can be a higher power—a chair or a doorknob. Just as long as you know you’re not it.”

    With an eyeroll, “A doorknob? What’re you, high? That makes no sense.”

    Unfazed, you kept trying to lure me in. “You’ll see the hoop you have to jump through is wider than you think.”

    But, oy vey, the goddamn god stuff left me feeling shaken so I split. Then when alcohol stopped working all together, I ran back. I dreamed about you warming me up like a stiff scotch used to. But instead of giving me euphoria, you said I needed to admit I was powerless over alcohol. If I surrendered this time, you said I could pour my sadness into you. I was lost and you were gentle, so when you told me to close my eyes, I did.

    You asked, “Can you think of anything that’s more powerful than you?”

    “Yes,” I said. “Rain. No matter how much I screamed at the sky, it wouldn’t stop raining.”

    Your face lit up. “You got it!”

    I beamed. “Oh! And the ocean, too,” I said. “Waves will keep crashing no matter what I do.”

    “Right. You’re powerless over alcohol and I can restore you to sanity.”

    Hands on hips, I yelled “I’m not insane!” But I was still shaken, not stirred.

    “You can use G.O.D. as in Group of Drunks,” you reminded me, then led me to a dark church basement where you said I’d feel welcome. But the pathetic coffee left me craving something stronger; I wanted to be under the influence till I was over the limit. Yet, still attracted to the liquor-free confidence there, I decided on the GOD acronym. Until the speaker cracked the Big Book open and read Step 11.

    You smarmy liar! And I was vulnerable, trying to quit getting lit. You gaslit me:

    “To certain newcomers and to those one-time agnostics
    who still cling to the A.A. group as their higher power….”

    Still desperate and confused, I kept going because people were nice to me. At a lunchtime meeting, the speaker talked about her fifth step. It sounded so much like confession I got excited and whirled my head around scanning the room for communion wine. Those early meetings taught me to pray—for a liquid lunch.

    You said it was a spiritual program so I had to accept the idea of a higher power. That nearly crushed me. You really didn’t understand that some people know there isn’t any god. I’d held out hope that you were going to unveil yourself as top shelf stuff but most of the time, you seemed like Mad Dog. Especially when you said stupid shit like, “Your best thinking got you here.”

    I wanted to be with you in the rooms, but most of the time I was dragging my ass around. But now I’m sick of feeling trapped. I hate your smoke and mirrors trickery. Your demand for rigorous honesty can cramp my style. When we almost broke up and I wanted to bolt, I cheated on you with meetings for atheists. The problem was there were so few of them and they were just as dogmatic.

    I can hear your disdain when you call me one of those “unfortunates” who can’t get the program because I’m constitutionally incapable of being honest. Now that’s grandiose. I’m sick of your self-righteous finger wagging at me, saying you’re not judgmental but then labeling me the belligerent one if I challenge anything you say. But come on, the idea of a looming spirit in place of intoxicating spirits is ridiculous.

    Okay, I admit I’m grateful that you always took me back. You’ve been patient and kind and most of all, you stuck by me. But damn it, I’m sick of being barked at for doing things that aren’t suggested. So I’m at a crossroads. The fear of leaving is a biggie. You and all of our friends will pull away from me if I leave you. The pressure to stay feels a lot like the bar pressure to do one more shot.

    If I went that route, at least I could take breaks from feeling everything so acutely while also stuffing down any critical words about you. Whenever I express frustration about how hypocritical you can be, I get looked at with pity: “Poor Dee. She’s taking her will back. Let’s pray for her. It only works if you work it.” 

    I wince at that crap. I refuse to wear a cone of shame if I save a seat, or gossip, or don’t feel like stacking the chairs some days. A lot of people think it’s healthy to fear slipping but I no longer want to fear anything. Peer pressure reminds me of junior high.

    Please quit telling me if I’m upset it’s because I’m obstinate, immature, and willful.

    Uh oh. But what if you’re right? If I leave, would I regress? I never want to be the sorry sot I was before we met. Those stakes are too high. I was afraid to give up alcohol and drugs because I “knew” I needed them. Then you proved me wrong. If I storm out, does that make me a brat who won’t take my medicine?

    You’ve always been a good listener and who else would love me in spite of my god rants? Maybe I am at the right party now. Though I long for the schnockered nights, I ain’t in my twenties anymore. I don’t even know if I could still stay up till four in the morning, much less hit the after-hours until the Tequila Sunrises. Yearning for wild nights of yore could be euphoric recall — rosy as a maraschino on top.

    Maybe staying together is fine after all. We’ve talked so many times about my expectations and you’re right—it’s stupid to blame you for being imperfect. I mean, look at me.

    G.O.D. can stand for good orderly direction, with Buddhism’s tangy flavor: a god within. Now that I’m thinking things through, I suppose a frothy soy milkshake could satiate me more than White Russians ever could. And, seriously, who wants a shit-faced higher power within anyway? No marriage is 100 percent bliss; perhaps I just caught a 31-year itch. My mind easily wanders back to booty calls with sexy bar pickups. Libidos on fire. At weak moments I ache to go back there. Then I snap out of it.

    Truth is, I love Netflix nights chillin’ with decaf chai latte from Starbucks. You’ve been there for me time after time. So, let’s hold up the paper cup. Cheers, AA. I’m not going anywhere.

    What’ll it be tonight? Barfly or Leaving Las Vegas?”

     

     

    How have you handled boredom and frustration in recovery? Or did you decide to leave your 12-step program? Tell us in the comments.

    View the original article at thefix.com

  • 5 Lessons from 5 Years of Sobriety

    5 Lessons from 5 Years of Sobriety

    When I reflect on this choice I’ve made every day for five years, I realize sobriety is a limitless resource, readily available for anyone who needs it. I won’t run out of sobriety one day if someone else becomes sober. I won’t run out if 500,000 people become sober.

    I’m entering my fifth year of sobriety this April. Finding and maintaining sobriety has been no small task and I’ve learned a lot about myself over this time. I’ve changed from who I was as a drunk and as a newly sober person to who I am now. There have been high points, low points, and everything in between.

    I’ve had many opportunities to share my experience with others: I’ve spoken at conferences, written articles for The Fix and many other online publications, been interviewed by WIRED, and been a guest on numerous podcasts and radio programs. I’ve felt scared and vulnerable sharing my stories and experiences, but on each of these occasions I’ve been rewarded with community support and increased accountability. Inevitably someone reaches out to thank me, in person or virtually. I believe this human bond we create through sharing is critical for all who struggle with addiction. 

    In this post, I am commemorating my fifth sober anniversary with a reflection on five lessons I’ve learned. Holy shit! Did you read that? I’ve been sober for five years. I didn’t know I could make it five days, let alone one year. I would have laughed if someone told me I’d make it five years. Wasn’t I just pulling a typical Victor and waiting for the fallout from one of my drunken rampages to calm down? Turns out I am able to stick with something.

    I’ve spent most of the last five years examining myself and reflecting on life. One thing is clear, I am full of contradictory thoughts and actions. We all are. As famed American poet (and proponent of being naked in nature) Walt Whitman wrote in Song of Myself:

    Do I contradict myself?
    Very well then I contradict myself,
    (I am large, I contain multitudes.)

    You will see my contradictions here and elsewhere. Let’s jump in to the lessons.

    1. Recovery Does Not Equal Recovered

    I still have cravings for alcohol. I still need to remove myself from situations that make me feel out of control. My life is not perfect and I’m not all better. I have the same shit, the same trials and temptations to deal with, but now I address them as a sober person. I don’t believe in full recovery – not for myself. I’ll define recovered as either a complete lack of interest in drinking or the ability to drink in moderation with no chance of falling back into abuse.

    I’m aware some people identify as recovered and no longer have issues. I don’t dispute their recovery but I have enough self-awareness to know this has yet to occur for me. My thoughts when I crave alcohol are to feel drunk, to overconsume, to try one more time for the elusive buzz I spent over 10 years unsuccessfully chasing. To stay successful in recovery, I need an in recovery–not recovered–mindset.

    2. Sobriety Is What You Make of It

    Sobriety without additional work has a limited impact on your life. It might be a huge impact, but the ceiling extends drastically upward when you combine it with additional work on yourself. Alcohol abuse wasn’t the only issue I had and being sober allows me to begin addressing these underlying issues. I’ve needed to continue working on myself beyond sobriety. I have areas of deficiency I’ll need to work on for years, if not forever. For the sake of brevity, I’ll refrain from listing these.

    Sobriety (from alcohol) at its most basic level is a period of time spent not drinking. I understand why many people commit to the day at a time mindset. You need to have small, achievable time frames to get through cravings, days which you spend refocusing, creating healthier habits, rebuilding or building a new life, and building your support system. Simply staying sober will heal your body. Staying sober while learning and growing will heal your mind as well.

    I haven’t always been successful at doing more than staying sober. In fact, I’ve recently gone through a year or so of backsliding when it comes to handling my anxiety and mental health and building social support, which has resulted in some drastic negative changes in some of my closest relationships. However, I have stayed sober and this has allowed me to correct my course. I’ve become proactive in using techniques to manage anxiety and I’ve pushed myself to develop new and deeper relationships with positive people who support me. I’m seeking new opportunities to grow in the right direction.

    3. Sobriety Is My Soulmate

    Sound dramatic? How about, sobriety is my rock? Sobriety is my better half? Sobriety is the one thing that has been there for me every single day for five years. Sometimes I didn’t want it around and sometimes I’ve had to fight to keep it. I’ve gained and lost a number of things over the past five years but sobriety is the one consistent positive presence in my life. I get to choose every day whether I want to keep my sobriety or not. Choosing yes for another day deepens my commitment and strengthens the neural pathways that help me resist temptation.

    When I reflect on this choice I’ve made every day for five years, I realize sobriety is a limitless resource, readily available for anyone who needs it. I won’t run out of sobriety one day if someone else becomes sober. I won’t run out of sobriety if 500,000 people become sober. Sobriety can be everyone’s soulmate simultaneously.

    Sobriety won’t leave me if I slip up. These five years are made up of a string of days where I’ve made the same choice. If I had chosen to drink on any of these days, sobriety wouldn’t be any less available to me; I could have come back the following day. In that sense, five years is meaningless. Regardless of what stage you’re at, or even if you’re just thinking about it – sobriety will be there when you’re ready for it. Sobriety won’t judge you. Sobriety doesn’t care if you had a drink yesterday, or if you’ll have another drink in a week.

    4. Drunk Conversations Are Toxic to Everyone

    I remember being the drunk who shared my philosophy of the world with anyone who’d listen. I was so smart, my insight incomparable, my language spot on. If only I could hold on to that level of confidence when I’d sober up the next day, I’d show everyone how great I was. Yet I could never muster the words or confidence when I wasn’t drunk. In sobriety, I see drunk conversations as absurd, pathetic, or sad at best. Few sober people would say the words that so comfortably spill out of the mouths of drunks.

    I still frequent bars and venues where alcohol is a focus and I still encounter plenty of drunk conversations. They fall into three categories:

    1. Drunk with plans to conquer the world. You have the ultimate plan and you know how to execute it. If only the rest of us were as excited as you are about it. You’re going to pass out before you can start making progress.
    2. Drunk with plans to conquer their date. This is disgusting. You are seducing your date with slurred words and poorly veiled references to sex. They are looking around to assess their exit strategy. Hopefully you don’t throw up on them.
    3. Drunks who are sad, whiny, or complaining about life. Bartenders find themselves having to support these conversations unless it’s a group of drunks and then it becomes a contest over who is the most aggrieved. Sometimes these folks end the night with fighting or violence. Regardless of how tough you talk or how many people you fight, drunk shit-talking still boils down to being a sad, whiny loser.

    I’ve written these three conversations out using a judgmental tone. And while I am judging, I am also aware that I’ve been an active contributor to each type of drunk conversation on dozens of occasions. I’ve done my part to give others uncomfortable experiences. I apologize for that and hope some of my work in sobriety has atoned for some of what I’ve done.

    5. Being Vulnerable Without Alcohol is More Authentic and More Rewarding

    I had what I refer to as diarrhea mouth when I would get drunk. I couldn’t stop talking. Alcohol was a truth serum for me: I could get drunk and tell you exactly what I was thinking and feeling. I could express elation, I could express sorrow. I could tell you I hate your fucking guts. The words came easy (see my previous lesson!). Speaking the truth while being vulnerable without alcohol is more difficult, but it’s also more authentic.

    I now pause before I share my thoughts and feelings. I have coherent thoughts during this pause where I calculate whether what I’m saying might be harmful to others. I also consider if what I’m saying leaves me exposed to criticism or hurt. This pause didn’t exist when I was drunk. I’m also fighting my natural tendency to withdraw from being social during the pause. Sober Victor is someone who is less comfortable sharing what is happening inside of him. I still end up saying hurtful things or oversharing in ways that might make others feel uncomfortable, but I am aware of and accept the consequences.

    My vulnerability extends beyond what I say. Writing exposes me to criticism in the form of online comments or posts in other forums. Opening myself up to written criticism from others is a reversal of how I used writing as a drunk. I used my writing to hurt people: mean texts, drunken Facebook posts, belligerent emails, and even hand-written letters were a hallmark of my absurd drunken behavior. Again, I hope the words I write now to share what I’ve learned provide some atonement for the words I’ve written to hurt people.

    Here is a sixth bonus lesson. I plan to write more about this in the near future. My reflection on my history of alcohol use has led me to conclude:

    6. I’ve Abused Alcohol Since My First Encounter

    I didn’t progressively become an alcohol abuser. Yes, my abuse became worse, but I abused from the beginning. I’m fairly certain I’ve never had a single healthy experience using alcohol. If you can relate to this, consider stopping your drinking until you can figure out if you do have an issue.

    Five years have passed in the blink of an eye. I had no concept of what five years would be like when I first stopped drinking and I’m not sure I fully understand or appreciate the magnitude of this accomplishment. I’m not sure I’d have been healthy or alive to write this if I hadn’t found sobriety.

    What do I see for the next five years? I’m committed to staying sober and I’ll need to make some adjustments to accomplish this. I have recommitted to seeking support in the form of healthy relationships with other sober people, attending support groups, journaling, and practicing mindfulness. My sobriety is not on cruise control. I also intend to stay an active contributor to The Fix and other relevant publications; I find it helps me stay accountable.

    Thank you for reading this post. Thank you for being part of my journey. Please share this with anyone who might find it useful.

    View the original article at thefix.com

  • Radical Sobriety: Getting (and Staying) Clean and Sober as Subversive Activity

    Radical Sobriety: Getting (and Staying) Clean and Sober as Subversive Activity

    Alcoholism has medical, economic, and social implications, none of which actually serve any kind of bohemian or utopian yearning, but deceive the sufferer into believing that they do.

    Sometime in the autumn of 1798, a middle-aged chief of the Seneca tribe led a hunting party from their home near the Finger Lakes of upstate New York through the verdant woods of western Pennsylvania, bringing a cache of venison and buckskin to a small settlement at the forks of the Ohio River called Pittsburgh, where they traded their goods for a barrel of whiskey. Historian of religion Peter Manseau writes in his One Nation, Under Gods: A New History that afterwards the “hunters had lashed their canoes together into a single barge and managed to make their way upriver as the liquor continued to flow,” as they made their way home to the Iroquois settlement of Jenuchshadego. Manseau records from primary sources that the returning party terrified the villagers, that they would “yell and sing like demented people,” and that “they are beastlike.”

    The Code of Handsome Lake: An Early Recovery Movement

    The Sachem Cornplanter, Handsome Lake’s half-brother, had seen the Seneca decimated by alcoholism, and so he banned liquor within the confederation. Handsome Lake fell into the withdrawal symptoms of delirium tremens, though as Manseau writes “it was believed that he was [also] suffering from a spiritual malady.” Expecting death to take him, Cornplanter let Quaker missionaries tend to his dying brother, until one day “some strong power” took command of Handsome Lake, and he awoke seemingly cured of his affliction. The chief told his people that while convalescing, he had a mystical vision of three angels who imparted to him the creed of a new faith that was to be known as the Code of Handsome Lake, or the Longhouse Religion. Central to Handsome Lake’s prophecy was a belief that liquor was a narcotic whose specific purpose was the anesthetizing of humans, of reducing them to bestial impulse so as to make them easier to control. For Handsome Lake, both drinking and sobriety had profound political implications, with Manseau explaining that the chief’s temperance “became the conduit for the promise of a broader redemption.”

    There is no narrative of sobriety which I do not find inspiring; there is no story of recovery which is not useful to me. As different as Handsome Lake and I may be, there is an important experience which we share. Because though he is an 18th century Indian chief there is some combination of brain chemistry which makes us similarly powerless before barrels of proffered whiskey. We’re both conversant with his older contemporary the English lexicographer Dr. Johnson’s observation that “He who makes a beast of himself gets rid of the pain of being a man.” But there is something important and distinct in Handsome Lake’s example which I think is worth reflecting on: his faith wasn’t just one of personal redemption, but also of an understanding that there are radical implications in recovery, that abstinence can be subversive, that sobriety can be counter-cultural.

    Trying to Make It as a Drunk Bohemian

    Easy to think when we’re actively using that there’s a cracked romance in being an alcoholic: all those drained shots and pint glasses, living our best imitation of the 19th century French poet Charles Baudelaire’s commandment that “You have to be always drunk.” I probably never needed much justification to getting blackout drunk – I liked it. But sometimes rationalization was a helpful salve when I woke up the dozenth time in a month shaking, hungover, going through my text messages to see whom I offended. The disease’s conclusions may be universal, and our symptoms are largely the same. But there’s always some variation. Mine was of the pseudo-bohemian, aspiring Romantic kind; dog-eared pages of Charles Bukowski and Jack Kerouac initiating me into a society of the ecstatic, of those who “burn, burn, burn like fabulous yellow roman candles.” More fun to think of myself as among “the ones who are mad to live” rather than as the one who pissed his pants.

    To clarify, I don’t blame any of those writers, some of whom I still enjoy, for my affliction. I even still have a beloved copy of Baudelaire’s Flowers of Hell. No, what I mean to suggest is that whatever the reasons why I drank, through it all I had some sort of warped sense that the damage I was doing to mind, body, and spirit served some supremely radical role, that I was a renegade against the strictures of regulated, uptight, square society. Part of me still feels that buzzed euphoric recall of dangerous nostalgia. And I didn’t quit because I rejected that gin-flavored narrative so much as that I realized in a moment of clarity that seems to have miraculously stuck (so far) that if I didn’t put down the bottle, absolutely nothing good would come of it. But what I’ve also realized, as I approach the midpoint of my third year of sobriety, is that there is something just as subversive in rejecting alcohol as in embracing it.

    The Radical Potential of Narrative to Treat Addiction

    In his excellent book Drunks: The Story of Alcoholism and the Birth of Recovery, Christopher M. Finan credits Handsome Lake with founding the first real fellowship that could be said to treat the disease with the radical potential of narrative. Handsome Lake is the first in a line of visionaries, from the six reformed drunkards who founded the 19th century Washingtonian Movement to Bill W. and Dr. Bob of Alcoholics Anonymous, who crafted what was fundamentally a counter-cultural ideology which rejected alcoholism, but also the servility which came with it. Finan writes that for the Seneca of Handsome Lake’s era, the “euphoria of intoxication brought temporary relief from the pain of dispossession and death.” Same as it ever was, because addiction’s particular form of mental slavery pretends to treat both profane concerns, such as making us ignorant of our own dispossession, as well as more transcendent fears, like how we can almost believe that we’re immortal for the price of a pint or 20. We prayed for art when we were drunk, but as Lewis Lapham writes, “Alcohol’s job is to replace creation with an illusion that is barren.”

    What these fellowships have always promised isn’t denunciatory scolding, but rather a rejection of a narcotic which helps to keep people in physical and spiritual bondage. Alcoholism has medical, economic, and social implications, none of which actually serve any kind of bohemian or utopian yearning, but deceive the sufferer into believing that they do. Meanwhile, the addict’s world constricts into a smaller and smaller circumference. Odd to consider that temperance as a reform movement was often grouped alongside abolitionism and suffragism, since we so often see it as fundamentally anti-freedom. And prohibitionist and neo-prohibitionist arguments have been social and moral disasters, maybe especially for the individual suffering with addiction. But the grouping of temperance (as distinct from Prohibition) with those radical political movements is not strange, for the personal rejection of intoxication has a certain radicalism to it as well, a turning away from an exploitive thing-of-this-world. That is before we consider how addiction has been used to target marginalized communities, how it can be a function of poverty and class, and how the criminal justice system and the media treat different sufferers in different ways. As Finan writes, the struggle to get sober, and the ways in which alcoholics have been able to help other alcoholics get and stay that way, deserves to be understood as one of the “great liberation movements” of American history.

    The Myth of the Bar Stool Revolutionary

    When I sat on a bar stool feeling the electric thrum, or when I passed out on my apartment floor, or on a city street, I may have imagined that there was something subversive about my antisocial behavior, but in sobriety I’ve developed a more jaundiced view of how my own particular predispositions were exploited in a way that was anything but counter-cultural. I had my radical political poses, my underlined copies of bohemian poets and political theorists, and I could talk a big game about being “anti-capitalist,” but I had no compunction about shoveling out thousands of dollars over the years to pad the bank accounts of liquor and beer companies, apparently seeing no irony in paying for the very poison that was killing me. Once I recall formulating a bar-stool argument that the local tavern was one of the last democratic institutions in the United States, and I think there is still some merit to that, but I’ve found far-more radical potential in how groups like the Longhouse Religion, the Washingtonians, and AA are organized.

    Not much is actually anarchistic about active addiction other than the chaos that characterizes your life, but the non-hierarchical, egalitarian, horizontal organization of 12-step fellowships makes them one of the few successful, genuinely counter-cultural movements in American life. Author Michael Tolkin describes AA as having a “cunning structure; no due, no tithes, no president, protected from permanent officer and the development of cults by a rotating leadership for each separate group, no other requirement for membership than the declaration of fellowship in a shared condition.” What they offer is something in genuine opposition to the gods of this world, the market system that will profit off suffering while promising you paradise, what Tolkin describes as “spiritual slavery to the internal compulsion engine.”

    To turn down a drink, that which is pushed through advertisement and neighbor alike, that edifying, enjoyable, relaxing nectar, is to reject the status quo in a way which courts its own type of infamy. The only drug you’ll kick where you’re viewed afterwards as being a bit suspicious. “Can’t you have just one?” As with Handsome Lake’s realization that liquor wasn’t just physically killing him, but holding him in a sort of bondage, so recovery has radical implications that go far beyond health and self-care.

    Recovery as a Liberation Movement

    The fundamental brilliance of such fellowships is the sharing of a common affliction and the communal support of those who’ve been where you have. This is the same brilliance of all great faiths. Where the endless addictions of capitalism build you up only to tear you down (for profit of course), the process of recovery is one where you must first be torn down to be built up. Religion at its best is a process of ego diminishment, an understanding that you are one of many, and that ultimately you are something infinitely more precious than a mere consumer — you are a human. When Finan talks about recovery as a liberation movement, he means the way in which there isn’t just a physical freedom promised in sobriety, but a mental, emotional, and spiritual one as well. No longer chained to the endless cycle of believing that one more drink will promise something immaculate in “just fifteen more minutes” which never comes.

    Apart from the political, I think that the most radical potential of recovery is something a bit more personal, something that is an issue of transcendence itself. It’s all well and good to claim that addiction is a good metaphor for those things which oppress us in life, but addiction is also literally addiction. Followers of mystical paths have always advocated behaviors which others specifically can’t, won’t, or don’t do, from celibacy to fasting. Sobriety is in its own way such a radical, unexpected, unconventional behavior, as author Peter Bebergal has written: “Sobriety is its own kind of altered state of consciousness.” In Too Much to Dream: A Psychedelic American Boyhood, Bebergal writes about how in early recovery “A cup of coffee in the basement of a church… tastes like the nectar of the gods. A roast beef sandwich is like… something from Eden,” and the most profoundly true of observations: “Sleeping for the first time sober and waking up clean is a mystery of boundless grace.”

    “Mystery” and “grace” are religious terms, and indeed 12-step recovery often gets libeled as a type of religious mysticism. I would only take offense to that were I against religious mysticisms. But Bebergal is right, the first time you go to bed sober and wake up clean does feel like a mystery, because it’s so antithetical to who you have been, and it does feel like grace because for once you have a sort of freedom you’ve never known before. It’s a staking out of agency, of personal sovereignty, and it’s a declaration of independence. “Freedom” is simply another word for grace, and there is never anything more powerful, radical, or subversive than freedom. Bebergal writes that “Removing the pall of daily addiction is like flash powder going off in your face,” as it was for Bill W., as it was for Handsome Lake, as it was for me, and as it possibly can be for you.

    In addiction there is that pursuit of freedom, the lie that one more drink will get you closer to the comfort and safety of a home you’ve never known. The radicalism of sobriety is that it actually gets you there.

    View the original article at thefix.com

  • Am I Still in AA If I'm Not Going to Meetings?

    Am I Still in AA If I'm Not Going to Meetings?

    After years in recovery, certain aspects of the program may no longer be useful while others are. That doesn’t mean you have to completely shut the door.

    Hi, I’m Helaina, my sobriety date is November 12th, 2011, and right now, I’m in the grey when it comes to “the program.”

    Here’s what that means.

    A lot is being written lately about leaving 12-step programs. The alternative, of course, being staying in 12-step programs. For some people, the decision likely is clear. Maybe you’ve realized you do need more meetings, sponsorship, step-work, and fellowship for your own betterment. Great! Do it. Or you definitely need to leave everything you associate with AA behind, because it really is just not for you, and it’s not helpful. Great! Do it.

    If you have some solid recovery time, you may be somewhere in the middle, in a place where certain aspects of the program are likely no longer useful or necessary, while others are. If you’re not giving the program the same all-or-nothing you always have before, you may be feeling pressure to stay and change your behavior, get back to your former state of enthusiasm and action. Others may be giving you subtle or not-so-subtle suggestions to leave, especially if you can’t fake it til you make it anymore and you’re clearly over it.

    Finding the Grey Area in 12-Step Programs

    The groupthink can be intimidating, but you may not even have to make the decision to stay or go.

    Ironically, we spend a lot of time un-learning that kind of black and white thinking in recovery, opting instead to find peace of mind by living in the grey.

    In the grey, we can recognize that what we need and what works for us within the 12-step models can change, and that’s normal. As humans, we’re in a constant state of evolution, which is why we don’t spend our entire lives in Kindergarten (hopefully).

    For me, part of becoming a sober woman in recovery has been learning to trust that I know what’s right for me, and what works for me, while blocking out the opinions of everyone else; namely, the scare tactics, the fear of judgment, and the people who think they know what’s best for everyone. That isn’t easy.

    For a while, I kept going to meetings because I was afraid that I’d disappoint someone, maybe a sponsor, if I didn’t. I went because I didn’t want people to think I was a “bad AA.” Or I worried that people would think that I must have relapsed if I stopped going. There is a confusing contradiction in the program about how one size doesn’t fit all and everything is just a suggestion, but also that you’re headed for a miserable death if you reduce or stop going to meetings. So meetings weren’t really a useful part of my toolkit anymore, but I still carried them around until they almost became a burden instead of a cushion. But without the meetings—or with only occasional meetings—am I still in AA?

    Over time, as they say, we find a bridge back to life, and thinking in black and white is the very thing that can freeze you up while trying to walk across your bridge. So, I walk across my bridge “in the grey.”

    In the grey, you don’t have to pressure yourself to make a decision or overthink whether you’re “really” doing well. If you feel like you’re doing well, you’re probably doing well. It’s not a trap. If you haven’t spoken to your sponsor in a few months, or if you don’t have one, or if you don’t go to meetings…have you “left” AA? More grey matter coming up: you don’t have to decide to cut off everything and everyone, or do all or nothing when it comes to the program.

    Healing and Trusting Myself

    I’ve done a ton of hard work—including 12-step work —that has changed my life and allowed me to remedy what drove me to drink in the first place. I have this great life because of those early years of incredibly hard work, diligence, taking all of those suggestions as seriously as possible and doing step work over and over again, and therapy, and all the good things we do to create meaningful change in our lives.

    I finally trust that I know what’s best for myself, and I know that I always get to change my mind. It’s taken me almost half a decade to feel comfortable knowing that I don’t need to drag myself to meetings just to be a “good AA.” I don’t need the same level of therapy for PTSD with the same frequency as I did ten years ago. What I need to stay sober, physically and emotionally, has also changed over time.

    Deep down, I think that if we’re honest with ourselves at any stage in our recovery, we all know what we need to do in order to not drink—and furthermore, to be good people, kind people, honest people, considerate, thoughtful, loyal.

    Whatever your values are, identify what you need to do to keep them close and act accordingly.

    Going to a certain number of meetings, making coffee, talking to a sponsor every day is not necessarily the answer for everyone, even if it is the answer for many. I respect that the same way I hope people will respect the rest of us walking our own path with the tools we need.

    As the book says, what we learn becomes a natural working part of the mind, and so what we did during our first three years may not be what we need to do after six years, and we can trust our own thinking again. When I feel that maybe my thinking is murky here and there, I usually know to reach out to bounce those thoughts off someone else.

    But the idea of knowing yourself well enough to change your program-related behavior is not preached nearly as often warnings against it.

    Sweeping Generalizations as Scare Tactics in AA

    “I thought, ‘I got this’ and then I relapsed.”

    Or “I stopped going to meetings, and I relapsed.”

    Of course, there’s also the F word: “I forgot that I was an alcoholic and couldn’t drink normally. “

    It is important to honor people’s experiences, but it becomes dangerous when we assume that all alcoholics everywhere need to do the same thing or they risk the same fate. Using that kind of sweeping generalization as a scare tactic can be enough to cause someone to want to reject the program altogether and leave or keep doing something that just isn’t right for them anymore and stay against their better judgement.

    Relapse is not part of my story (common belief is that if I don’t say “yet” I’m also doing something dangerous, so I’m sticking that word in the grey area of these parenthesis), but I’d be willing to bet that folks who have relapsed didn’t “forget” anything. They probably didn’t forget that their drinking had serious consequences the way that one forgets to turn the light off in the kitchen or take out the trash before leaving for vacation.

    They likely made conscious choices to engage in some unhealthy behaviors again, despite knowing what they knew about themselves; what they forgot was to put into practice all the things they’d learned in the program along the way.

    For me, forgetting my inner struggles would be like forgetting that I’m a woman, or that I’m a human, or that I need to eat and sleep. I’m well aware. I’m also not walking around saying, “Darn, I’m an alcoholic!” or “I am a womannnn!” every day.

    To an extent, there is actually a level of “forgetting” that feels great. I rarely think about drinking or smoking weed. I don’t think every day about how I can’t drink. I just don’t drink anymore.

    I know that if I become complacent, I may not get to keep it all, so it’s up to me to do what I need to do in order not to get to that place. Doing something to keep up the new life we’ve created is a great idea, but for me that something isn’t to keep me from forgetting that I’m an alcoholic, but rather to keep me from forgetting what I’ve learned, how far I’ve come, and what I did to get to where I am now.

    Social support in some form is such a crucial part of any kind of recovery, but you can decide what that looks like. I’ve made amazing friends in sobriety and as sober women, we understand each other and connect on a deep level that creates a special bond and provides a unique support system. And when you have just one alcoholic talking to another, as they say, you have a meeting.

    Self-Empowerment in Recovery

    We have to give ourselves permission to feel confident that after a certain period of time, having put in the years of work, we can start to know what’s best for ourselves. That breathing room is nice. Enjoy it.

    I also know that in a year, or in five years, something in me might change again, and it may feel right to go to meetings again. I’m not digging my heels in. I’ll be grateful they’re there, because despite all of the personalities and the disappointments and frustrations that we don’t like finding “in the rooms,” it’s still a beautiful place that is home to a program that works for a lot of people. It’s something we can always count on.

    Luckily, the world of wellness has opened up. Principles and concepts that were once exclusive to 12-step are now everywhere, in books, on podcasts, on Instagram and elsewhere. Reminders to keep our side of the street clean, take things one day at a time, think about our personal boundaries, speak (and text, and email) kindly and honestly, pause before acting, meditate, forgive, practice self-care, volunteer, focus on putting good into the world and not just taking from it, are everywhere.

    We learn that to keep it, we have to give it away and for me, that’s still true. Ironically, I spent years raising my hand to offer myself as a sponsor in meetings, I gave out my number, I spoke to newcomers, and I even served as “sponsorship chair.” Yet, I never had a sponsee. Instead, I’ve carried the message through personal interactions and to people who message me after reading something I wrote. I tried carrying the message and helping other alcoholics “the traditional” way for years, and didn’t get the chance to do it that way, so I figured out the ways in which I can.

    If you don’t know where you stand around that line in the sand that separates “leaving” or “staying” then lay your blanket down, sprawl out across it, and forget about the line altogether.

    How has your 12-step participation changed over time? Do you believe people can reduce their involvement and still be okay? Sound off in the comments.

    View the original article at thefix.com