2013
DOI: 10.1163/15736121-12341267
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Addiction and Spiritual Transformation. An Empirical Study on Narratives of Recovering Addicts’ Conversion Testimonies in Dutch and Serbian Contexts

Abstract: The article examines how recovering drug addicts employ testimonies of conversion and addiction to develop and sustain personal identity and create meaning from varied experiences in life. Drawing on 31 autobiographies of recovering drug addicts we analyze conversion and addiction testimonies in two European contexts (Serbia and the Netherlands, including a sample of immigrants). The analysis shows how existing frames of reference and self-understanding are undermined and/or developed. We first describe the su… Show more

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Cited by 22 publications
(10 citation statements)
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“…Instead, Teddy saw himself as permanently marked by his former role. At best, he had “exchanged one idol [extremism] for another [Christ].” Religious conversions are well-documented sources of self-change related to criminal behavior and substance abuse (Maruna, Wilson, and Curran 2006; Sremac and Ganzevoort 2013). In this respect, Teddy’s new religious framework became a substitute of sorts that provided him with the same type of automatic and hot cognitions that white supremacy previously did.…”
Section: Resultsmentioning
confidence: 99%
“…Instead, Teddy saw himself as permanently marked by his former role. At best, he had “exchanged one idol [extremism] for another [Christ].” Religious conversions are well-documented sources of self-change related to criminal behavior and substance abuse (Maruna, Wilson, and Curran 2006; Sremac and Ganzevoort 2013). In this respect, Teddy’s new religious framework became a substitute of sorts that provided him with the same type of automatic and hot cognitions that white supremacy previously did.…”
Section: Resultsmentioning
confidence: 99%
“…A lived religion approach takes its starting point in religious practices (or what Morgan, 2014 aptly calls 'religion-atwork') and its exquisitely varied expressions: in 'what people actually do, experience, desire, hope, think, imagine, and touch' in everyday contexts and settings (Ganzevoort and Roeland 2014). In other words, lived religion as an empirical cultural hermeneutics aims to understand the everyday habitus of religious actors ('religion from below') and forms of appropriations and negotiations of the repertoire people encounter in religious and cultural tradition (Sremac and Ganzevoort 2017). The lived religious world-making informs the post-traumatic coping mechanisms of sex-trafficked survivors in Poland and significantly contributes to the re-envisioning of the traumatic experience of sex trafficking and lived religious realm.…”
Section: Lived Religionmentioning
confidence: 99%
“…Williamson & Hood's (2012a, 2012b studies are directly related to drug addiction treatment including a spiritual approach, and Hood (2011) has studied the relation between religion and science in addiction treatment. Two other studies of a faith-based substance treatment program connected with conversion have also been recently published (Chu, Sung, & Hsiao, 2012;Sremac & Ganzevoort, 2013).…”
Section: Some Relevant International Studies On Drug Addiction Treatmmentioning
confidence: 99%