Primero Dios : Alcoholics Anonymous and the Hispanic Community

Alcoholism is a pressing challenge to the U.S. Hispanic communities. Current treatments are often outside of their economic abilities, or are not adapted to their specific cultures. Government and other outside funding of these treatments also may create a dependence on forces beyond the Hispanic community's control, just as an unhealthy dependency can be created between client and counselor. Alcoholics Anonymous, however, costs members nothing and insists on mutual aid, not professional dependence. It is a widespread phenomenon among Hispanics both in the United States and abroad. The question is whether this grandparent of the self-help movement, born among middle-class, Midwestern Anglophones, is truly adaptable and liberating for the Hispanic community.
Primero Dios investigates this question specifically from the perspective of the Catholic, Mexican-descent male. A review of the literature disclosed that A.A. has quite a following and an impressive history among this group. This research also revealed conversion as a key concept in the treatment of A.A.
Hence, the author looks at what the Mexican-descent community understands by conversion, and compares this meaning with the A.A. construct. Three key values are identified which help explain the inculturation of A.A. among this group: 1) respect for self and others; 2) a belief in a Higher Power and in destiny without fatalism; 3) suffering makes for strength.
This theory was successfully piloted on a focus group of self-described pastoral agents of the Church. They are the native resource persons who can investigate the meaning-making milieu of these two groups and place each in a mutually beneficial dialogue with the other. Having demonstrated this point, Kenneth G. Davis posits that this same inculturation could occur between the Hispanic communities and other self-help groups (such as Parents Anonymous). With the support of the Church and others, many challenges now facing the Hispanic communities and likewise often not properly treated, could be approached by an inculturated use of similar groups.
This book will make an important research tool as it makes an important contribution to our sensitivity, understanding, and ability to treat the Hispanic alcoholic from a compassionate, culturally sensitive perspective.