(Twenty-fourth in a series of topical blogs based on chapter by chapter excerpts from Opiate Nation. Translation into most languages is available to the right.)
Historically, “enabling” referred to facilitating or empowering someone in order to help them accomplish something. By teaching children to read, we enable them to develop their intellect and further their learning. Or, as in 1933 Germany, “The Enabling Act” gave Adolf Hitler the power to enact laws without the involvement of the legislative bodies: he was enabled to become a legal dictator. In modern psychology, enabling can be positive, but it is also used in a negative sense when it encourages dysfunctional, unhealthy behavior and habits, as it is used in addiction and recovery vocabulary. Rescuing and caretaking are terms that mean what they say. They are closely connected to enabling: we rescue people from their responsibilities and we take care of people’s responsibilities for them.
Melody Beattie (Codependent No More) refers to the “Drama Triangle” roles of victim, persecutor, rescuer, and says “Rescuing/caretaking looks like a much friendlier act than it is. It requires a victim who is actually capable of taking care of themselves even though we and they don’t admit it…After we rescue, we will inevitably move to the next corner of the triangle, persecutor. We become resentful and angry at the person we have so generously helped…Then we move to the victim corner of the triangle, at the bottom, the predictable and unavoidable result of a rescue.”
(Twenty-third in a series of topical blogs based on chapter by chapter excerpts from Opiate Nation. Translation into most languages is available to the right.)
For generations, the combination of personal shame and public stigma has produced tremendous obstacles to addressing the problem of alcoholism and drug addiction in America. Addiction stigma prevents too many people from getting the help they need.–Hazelden-Betty Ford Institute for Recovery
Historically, the word shame was used interchangeably with guilt – the appropriate pang of conscience that followed doing something wrong. In reality, there is an important distinction between shame and guilt. Shame is about who you think you are; guilt is about what you have done.
Stigmas are linked to shame. In the Greek and Latin worlds, a stigma was a mark or brand, especially for a slave, identifying them as “inferior.” Later, it became known as a mark or stain we can’t see with our eyes: social stigmas that are based on perceivable characteristics, associated with certain behaviors that distinguish a person from other members of society. They convey disapproval and disgrace.
(Twenty-first in a series of topical blogs based on chapter by chapter excerpts from Opiate Nation. Translation into most languages is available to the right.)
I know how men in exile feed on dreams of hope.
After our son’s death from overdose, John and I truly felt like “men in exile,” forced into separation from our son, banished from each other’s’ lives. We are not just on different continents, but in different worlds, different dimensions. And hope? Any hope would have been just that—a dream, a mirage.
His untimely death took all hope of a sober and content son in this life away. Lost hope is what crushes parents when their child dies a needless death, an ignoble death to many. Had he fought in a war and been killed in action, to society it would have been a noble death. Most people who are separated from the life-and-death battle with addiction can’t see the struggle that this generation of young people are fighting on a moment-by-moment basis against an enemy that is in their brain, in their body—not outside it—one they can’t shoot and kill or put in prison. But we, as parents and friends, see it and wonder how much longer can they fight before they lose?
(Twentieth in a series of topical blogs based on chapter by chapter excerpts from Opiate Nation. Translation into most languages is available to the right.)
National secrecy. Communal secrecy. Familial secrecy. Cloaked as “Discretion” it perpetuates problems. What it did for us when we found out that our son was addicted to heroin was to create a puzzle that we were forced to try to put together in the dark with many missing pieces. No one was talking – not friends, parents, school leaders. When the drug bust happened at his high school in the spring of 2005, and the administration didn’t call a meeting of all parents to alert us to what was going on, one wonders what motivation was behind that decision? Clearly, it wasn’t what was best for the rest of the students, families, or our community.
Years ago, while working through our angst with the systemic problems in organized Christianity, and continuing to run into absolute resistance, secrets, and denial, we came upon a quote that finally explained why we were not, and never would be, making headway: “If you speak about the problem, you become the problem.” This wisdom came from an important and insightful book, The Subtle Power of Spiritual Abuse. But the subtle power of abuse is not limited to churches: governments, schools, communities, families—no one wants to be seen as part of the problem, especially with drug addiction and alcoholism. So, if we just keep troublesome or messy things secret, if we don’t speak about them, we can all just get along.
(Nineteenth in a series of topical blogs based on chapter by chapter excerpts from Opiate Nation. Translation into most languages is available to the right.)
DNA sequences for any human is approximately 99.9 percent identical to every other human. That means that only 0.1 percent of our genetic makeup is unique to us. Genes are functional units of DNA that make up the human genome. But don’t be fooled into thinking that 0.1 percent variation is insignificant. It is nearly 3 billion base pairs of DNA which boils down to 3 million differences that determine our physical features like hair and eye color and health risks or protection from diseases such as heart disease, diabetes – and addiction. Genes influence the numbers and types of receptors in peoples’ brains, how quickly their bodies metabolize drugs, and how well they respond to different medications.
The National Institute of Drug Abuse (NIDA) reports that family studies that include identical twins, fraternal twins, adoptees, and siblings suggest that as much as half of a person’s risk of becoming addicted to nicotine, alcohol, or other drugs depends on his or her genetic makeup. Scientists estimate that genes – including the effects environmental factors have on a person’s gene expression, called epigenetics – account for between 40 and 60 percent of a person’s risk of addiction.
Epigenetics – epi meaning “above” – is the study of functional, and sometimes inherited, changes in the regulation of gene activity and expression that are not dependent on gene sequence. This means exposures or choices people make can actually “mark” (remodel) the structure of DNA at the cell level. So epigenetic regulatory systems enable the development of different cell types (e.g., skin, liver, or nerve cells) in response to the environment. These epigenetic marks can affect health and even the expression of the traits passed to children. For example, when a person uses cocaine, it can “mark” the DNA, increasing the production of proteins common in addiction which is believed to correspond with drug-seeking behaviors.
(Eighteenth in a series of topical blogs based on chapter by chapter excerpts from Opiate Nation. Translation into most languages is available to the right.)
In 1735, Benjamin Franklin wrote a letter to his own newspaper, The Pennsylvania Gazette, where he used this now-famous phrase: An ounce of prevention is worth a pound of cure. He wasn’t referring to a pandemic or keeping your roof in good condition so it won’t leak or changing the oil in your car so you won’t ruin your engine or, my personal example, brushing your teeth to avoid tooth decay and gum disease.
When I was growing up in the 1960’s, brushing our teeth every day was a new habit for most Americans. Even though the toothbrush was invented in 1857, it wasn’t until after WWII that we got in the habit of regularly brushing our teeth. When I was young, I didn’t give much thought to personal care and it seems I didn’t brush my teeth often – I was too busy living life – which is why my two older sisters gave me the endearing nick-name “moss-mouth”. (FYI, I must have good teeth genetics because I didn’t have my first cavity until I was 30.)
(Sixteenth in a series of topical blogs based on chapter by chapter excerpts from Opiate Nation. Translation into most languages is available to the right.)
(I am re-posting this blog due to a glitch on some platforms in January)
In 2020, overdose deaths have increased worldwide, and by as much as 25% in the US. Deaths from acute intoxication have also increased dramatically. People are isolated and anxious, their treatment and recovery programs have been disrupted, and the illicit drug supply has become dangerous. Health officials believe that the majority of these deaths have occurred because hospitals are full and emergency services are overwhelmed with Covid-19 patients, thus removing the urgent, lifesaving care of overdose reversal that has been established in the past few years. Funding for all mental health services has also been diverted to pandemic care, which has complicated access to basic resources. Suicides are rising at an alarming rate.
A conversation that I believe is relevant to the current times came to mind this week. A lawyer asked Jesus “Who is my neighbor?” as he was trying to wriggle out of the command to “Love your neighbor as yourself.” Jesus told him about a man beaten and robbed while on a journey. As the man lay almost dead on the road, he was passed by several religious leaders who refused to help him. Then a man, who was not the same nationality or religion, came and bandaged and rescued him and paid for his care until he was well. Jesus asked the lawyer, “Which of these men proved to be a neighbor?” The lawyer replied, “The one who showed compassion.” Jesus responded, “Go and do the same.” *
(Fifteenth in a series of topical blogs based on chapter by chapter excerpts from Opiate Nation. Translation into most languages is available to the right.)
(This blog was posted on December 27, 2020, but due to technical glitches, it was not shared on some platforms – here it is again for those who missed it.)
For much of the world, Christmas and the holiday season this year has been nothing like our normal times of celebrating with family and friends. Togetherness is dangerous in most countries due to Covid-19. Yet, despite all the health and safety warnings, many have travelled and gathered with their loved ones. Why would people risk the well-being of themselves and their beloveds just to spend a few hours or days together?
Community. We all need it and ultimately cannot live without it. Communities may seem optional when all is well, but they become indispensable during hard times, whether personally or corporately. They can be small or large and most of us have several different sizes and types that we are part of: our family, school, sports, church, work, etc. What communities have in common are shared interests, beliefs, and needs, even while the individuals may have diverse characteristics. They are united and working towards a common goal and understand that they can achieve it because of, and with, the support and encouragement of others.