Lily Turner
Professor Carlson
4/19/15
Discourse Analysis
Daily Devotion

There are many people that judge the effectiveness of alcoholics Anonymous. The research on this matter is controversial and subject to a wide variety of interpretation. Within A.A., there are several aids available to alcoholics, both social and textual. However, the sociocultural dynamic in the group holds a higher significance than the suggested A.A. readings.
One of the most celebrated textual materials offered to alcoholics would be the “Big Book”, consisting of Alcoholic’s stories and their solutions. Another text that holds great value is the “Twelve Steps and Twelve Traditions” this describes a twelve-step program and how it should be implemented in every day life of an Alcoholic. These texts have been in existence for almost seventy-five years and have helped many addicts across the world. However, there was a time where alcoholics did not have such resources.
The first A.A. meeting was held in New York in the early 1930’s underneath the Oxford Group, which was a religious movement. The Oxford Group practiced a recipe of self-improvement through honesty, making amends, prayer and meditation. Cases of Alcoholism that were proven medically “hopeless” were referred to the Oxford Group.

Possibly the most recognized case of Alcoholism and author of the “Big Book”, was a Wall Street stockbroker, Bill Wilson. His professional success was ruined by his chronic Alcoholism. Landing in hospital after hospital, he finally sought out a friend for advice. He was soon introduced to the Oxford Group. Bill went under a series of spiritual remedies, those of which successfully lifted his depression and despair. Bill had stopped drinking and worked the rest of his life to bring other alcoholics such freedom and stability. " The Oxford Group wanted to save the world, and I only wanted to save drunks " (Bill W. 79.) Several decades’ later, and little reformation of the original guidelines and preamble of alcoholics Anonymous, this recovery group is still standing strong. Argumentatively, A.A. is one of the most successful rehabilitation organizations in the world. I decided to further research the matter by going to an A.A. meeting open to non-alcoholics. Interestingly enough, the meeting I went to was held at one of the oldest A.A. clubhouses in America. The meeting was held in a beautiful old stone building on Oak Street in Cincinnati, Ohio. This location is simply referred to as “Oak Street” by many. The people were warm and welcoming and very excited that someone took a positive interest in their discourse community.
The meeting started off with the alcoholics Anonymous’ preamble recited by the chairperson. The chairperson then asked “Is there anyone who is here for their first A.A. meeting?” Introductions then followed. Members and new comers were welcomed to share for a few minutes if they held the desire. No advice was to be given and no cross talk was to be had when someone shared. This was reminded to the group and taken very seriously. The sharers were also encouraged to refrain from using deictic words such as “you” or “we”. I was later told that this was to remind the speaker that his or her actions were self -inflicting and no one else’s doing. After sharing, a box for donations was passed around and the person that prepared the coffee and snacks were thanked. Members took turns reading “The Promises”, which is a published list consisting of eleven statements. A phone list was passed around for anyone that wanted to communicate between meetings. The meeting was adjourned with the “Serenity Prayer”. There is an interesting aspect of discourse communities, in the fact that they find themselves without much planning or organization. Every member has similar values and goals about the interest that bonds them together. These communities create a language that stems from unconscious plagiarizing of each other’s conversations. It is this very dialect repetition that strengthens and insures the group’s stability and function. In A.A., there is a constant array of literacy practices going on. These literacy practices are keeping people alive. Members are sharing aloud and speaking from the heart. Members are journaling every page, so they can reflect back and see how they’ve grown. Some are listening to the speakers with such intent, in hopes to hear a rock bottom story that will serve as fuel to their sobriety train. “What got me sober was when I realized I wasn’t scared of any consequence. My self worth disappeared and I was no longer afraid of what “could” happen. A lot of us are like that.” (Oak Street)
The social discourse is represented by the support and strength each member inevitably donates to another just by being present. An open meeting, as explained above, is crucial to an alcoholic’s treatment. When a member participates in sharing, there is to be no advice or judgment returned by the audience. Very few words other than “thank you” or “good to hear you” are given as a response. The speakers are admitting aloud what they already know of themselves, surrendering their pride, in hopes to release some of their burden.
There is something very therapeutic about announcing your sins to a room full of empathetic people.
Going to a meeting and speaking in front of all the other members is called a “Commitment” (Infinite Jest 343). If the speaker’s attitude is ironic, detached, dispassionate, cynical or critical, it would (Ewijk 141) “betray a commitment only to the ego, which has to be abandoned to break through the endless cycle of addiction”. (Goerlandt 2006: 318)
The literary discourse is best represented by journaling and letter writing, which a lot of A.A. members choose to exercise. It is yet another method of coming to terms with their addiction and making amends to those they have wronged. When I asked a member of A.A. why they journal, this was the response I was given
Journaling is just another way I can acknowledge my problem and let go of those feelings of self-resentment. Plus, I write Sober Day 23, 24, etc. on top of the page and it’s real nice to see that number increase! There’s a possibility I just do it for the count... shit whatever gets ya there! [Chuckles] (Oak Street).
After focusing on the terminology specific to the program, I discovered that there was an issue of semantics present in their language. Common phrases non-alcoholics use and hear in every day life are applied in the A.A. community but could possess a deeper meaning. For example, “One day at a time” (A.A. Slogans & Prayers) to anyone else this could be recited to get through the workday. However, to a recovering alcoholic it’s a mantra that will save their life. Another popular slogan, “First things first” (Big Book 135.), is a reminder to alcoholics to keep sobriety number one on the list or nothing else can be resolved.
The language of sobriety in A.A. is tied to the social setting of the group. This language is authentic and unlike that of many other discourses because progress is anchored to it. To elaborate, once a member is subconsciously using such language, this is a sign the member also understands their addiction and can therefore start recovering. Moral inventory is taken once a member reaches this point and identity acquisition occurs. Meaning, most A.A. members go through a certain identity metamorphosis (e.g., newcomer, sponsee, storyteller, sponsor).

A.A. is a program so rich in discourse and culture, yet it seems to still be muddling to outsiders. I believe the spirituality discourse of the program is the reason for that confusion. A.A. members surrender their will to a “Higher Power” in hopes to revolutionize their attitude toward life all together. However, in order for that forfeit to occur, some form of rock bottom needs to be reached by most. Possibly the most pertinent practice of this discourse is prayer and meditation. Conversing with God is mentioned in six of the twelve steps.
The spirituality discourse in A.A. plays a significant role in recovery and considered to be the lynchpin in an addict’s success. Step 3 is “Made a decision to turn our will and our lives over to the care of God as we understood Him. (Twelve Steps and Twelve Traditions 34.) The spiritual language that is provided paves the way for an alcoholic’s road to recovery. It is believed that spirituality is needed to be present in order to undergo such a reprogramming of one’s self. Step 2 is “Came to believe that a Power greater than ourselves could restore us to sanity.” (Twelve Steps and Twelve Traditions 25.)
Pages of dissertations and studies, eye opening observations, and several Google entries later, I have more questions than when I started. The biggest questions being, how can a group of individuals that society has identified as weak, manufacture such strength? Do recovering alcoholics possess greater faculties over non-alcoholics? These questions seem to be untouched by many but need to be furthered researched.

After much observation and analysis of this discourse community, I have reached the conclusion that the social environment plays a more significant role in recovery than the suggested A.A. readings. Learning the unique language is imperative to becoming familiar with the social and cultural protocol within this group. This is best acquired through interaction and communication with the other members. Without these interactions, a person would be nothing more than a groupie to their discourse.