Pszichoszociális változás és az átalakulás retorikája a tizenkét lépéses mozgalmakban = Psychosocial change and the rhetoric of transformation in Twelve Steps movements

Kutatasunkban felepulő szenvedelybetegek interjuszovegeit vizsgaltuk, komplex tartalomelemző eljarasokkal. Ket elterő felepulesi modellt vazoltunk fel: az egyik a dominans kulturaval tobb izomorfiat mutato Alkoholizmus Ellenes Klubok, a masik pedig a 12-lepeses kozossegek alternativ, komplementer jellegű gyakorlata. A 12-lepeses kozossegeknel hangsulyosabb a tanulasi folyamat, a szemelyesen megelt igazsag keresese, a kontroll rendszerszintű ertelmezese. A markans dialogikus jelleg es a szelf-reflektivitas arra utal, hogy a tagok az autobiografikus hozzaallas kialakitasaval, a mentalizacios kepesseg fejlesztesevel segitik a felepulest. Az Alkoholizmus Ellenes Klubok tagjainal gyakoribb a versenges, az „abszolut” tipusu kognitiv szűrők, az altalanositasok, a konverzacios sablonok. Fontosak a kauzalis magyarazatok, mint a koherencia megteremtesenek legfőbb eszkozei, jellemző a spiritualitas konform ertelmezese, gyakoribbak a felepulő csaladjara tett utalasok. A felepules kozos tenyezői: a sorstarsi kozosseg (kozos tapasztalatok, egymas szolgalata); a tag ertelemben vett spiritualitas; a torekves, hogy ertelmezzek sajat tapasztalataikat, es ujrarendezzek sajat torteneteiket. Ujabban a forras-szűkitesek hatasara a deficit modellek helyett az erőforras-alapu felepulesi modellek előterbe kerulnek. Kutatasunk - az egeszsegtanulas jegyeben – előkeszitese a generativitas, az intergeneracios transzmisszio megvaltoztatasa es a poszt-traumas novekedes tovabbi kutatasi programjainak. | In the current study interviews with recovering addicts were analyzed with complex methods. Two different recovery models were identified: one reflecting the conventions of Anti- Alcoholism Club members, isomorphic with the dominant culture; and the alternative, complementary culture of 12-step fellowships. 12-step communities highlight the learning process during recovery, search for some personal truth, and systemic forms of control. The dialogic nature of the texts, together with self-reflectivity, indicates that members facilitate their recovery by establishing an autobiographic stance and developing mentalization capacity. With AAC members, a competitive approach could be identified. Cognitive filters, generalizations and conventional phrases were characteristic of the texts. Linear causal explanations served as means to establish coherence. Spirituality was understood in a more conservative manner. References to the recovering addict’s family were significantly more frequent. Common factors of recovery: fellows’ community (similar experiences, serving one another); spirituality (in any sense); striving for making meaning of own experiences, and restructure personal stories accordingly. Recently, strength-based recovery models as cost-effective therapeutic solutions have been emphasized. Our research may serve as a basis for further studies in health learning concerning generativity, changing intergenerational transmission models and post-traumatic growth.