Addiction Treatment is an ethnography that compares two types of residential drug-free treatment programs—religious, faith-based programs and science-based, secular programs. Although these programs have originated from significantly different ideological bases, in examining the day-to-day operations of each, Daniel E. Hood concludes that they are far more alike than they are different.Drug-free treatment today, whether in secular or religious form, is little more than a remnant of the temperance movement. It is a warning to stop using drugs. At its best, treatment provides practical advice and support for complete abstinence. At its worst, it demeans users for a form of behavior that is not well understood and threatens death if they do not stop. Hood argues that there is no universal agreement on what addiction is and that drug abuse is little more than a catch-all term of no specific meaning used to condemn behavior that is socially unacceptable.Through extensive participatory observations, intimate life history interviews, and informal conversations with residents and staff, Hood shows how both programs use the same basic techniques of ideological persuasion (mutual witnessing), methods of social control (discourse deprivation), and the same proposed zero tolerance, abstinent lifestyle (Christian living vs. Right living) as they endeavor to transform clients from addicts to citizens or from sinners to disciples.

This ethnography continues the "thick description" of faith-based and science-based drug programs begun in Addiction Treatment. Using extensive interviews and his own participation in daily rounds of treatment, Hood provides a vivid comparison of resident experience at each type of institution.Redemption and Recovery tells the stories of two houses in the Bronx, NY that serve people with drug problems: "Redemption House" and "Recovery House." These stories include the direct accounts of residents' "druggin'" lives before treatment and their search for normalcy after recovery or redemption. Other chapters dissect the religion of science-based treatment and compare success rates, religious vs. secular.Addiction Treatment had detailed a similar process of personal conversion central to both treatments. This sequel uses the "contextualized demographics" of residents to uncover profound parallels between the two "unique" programs and debunk their shared ideology of abstinence.

This ethnography continues the "thick description" of faith-based and science-based drug programs begun in Addiction Treatment. Using extensive interviews and his own participation in daily rounds of treatment, Hood provides a vivid comparison of resident experience at each type of institution.Redemption and Recovery tells the stories of two houses in the Bronx, NY that serve people with drug problems: "Redemption House" and "Recovery House." These stories include the direct accounts of residents'' "druggin''" lives before treatment and their search for normalcy after recovery or redemption. Other chapters dissect the religion of science-based treatment and compare success rates, religious vs. secular.Addiction Treatment had detailed a similar process of personal conversion central to both treatments. This sequel uses the "contextualized demographics" of residents to uncover profound parallels between the two "unique" programs and debunk their shared ideology of abstinence.

This ethnography continues the "thick description" of faith-based and science-based drug programs begun in Addiction Treatment. Using extensive interviews and his own participation in daily rounds of treatment, Hood provides a vivid comparison of resident experience at each type of institution.Redemption and Recovery tells the stories of two houses in the Bronx, NY that serve people with drug problems: "Redemption House" and "Recovery House." These stories include the direct accounts of residents'' "druggin''" lives before treatment and their search for normalcy after recovery or redemption. Other chapters dissect the religion of science-based treatment and compare success rates, religious vs. secular.Addiction Treatment had detailed a similar process of personal conversion central to both treatments. This sequel uses the "contextualized demographics" of residents to uncover profound parallels between the two "unique" programs and debunk their shared ideology of abstinence.

Addiction Treatment is an ethnography that compares two types of residential drug-free treatment programs-religious, faith-based programs and science-based, secular programs. Although these programs have originated from significantly different ideological bases, in examining the day-to-day operations of each, Daniel E. Hood concludes that they are far more alike than they are different. Drug-free treatment today, whether in secular or religious form, is little more than a remnant of the temperance movement. It is a warning to stop using drugs. At its best, treatment provides practical advice and support for complete abstinence. At its worst, it demeans users for a form of behavior that is not well understood and threatens death if they do not stop. Hood argues that there is no universal agreement on what addiction is and that drug abuse is little more than a catch-all term of no specific meaning used to condemn behavior that is socially unacceptable. Through extensive participatory observations, intimate life history interviews, and informal conversations with residents and staff, Hood shows how both programs use the same basic techniques of ideological persuasion (mutual witnessing), methods of social control (discourse deprivation), and the same proposed zero tolerance, abstinent lifestyle (Christian living vs. Right living) as they endeavor to transform clients from addicts to citizens or from sinners to disciples.

Addiction Treatment is an ethnography that compares two types of residential drug-free treatment programs-religious, faith-based programs and science-based, secular programs. Although these programs have originated from significantly different ideological bases, in examining the day-to-day operations of each, Daniel E. Hood concludes that they are far more alike than they are different. Drug-free treatment today, whether in secular or religious form, is little more than a remnant of the temperance movement. It is a warning to stop using drugs. At its best, treatment provides practical advice and support for complete abstinence. At its worst, it demeans users for a form of behavior that is not well understood and threatens death if they do not stop. Hood argues that there is no universal agreement on what addiction is and that drug abuse is little more than a catch-all term of no specific meaning used to condemn behavior that is socially unacceptable. Through extensive participatory observations, intimate life history interviews, and informal conversations with residents and staff, Hood shows how both programs use the same basic techniques of ideological persuasion (mutual witnessing), methods of social control (discourse deprivation), and the same proposed zero tolerance, abstinent lifestyle (Christian living vs. Right living) as they endeavor to transform clients from addicts to citizens or from sinners to disciples.

Addiction Treatment is an ethnography that compares two types of residential drug-free treatment programs—religious, faith-based programs and science-based, secular programs. Although these programs have originated from significantly different ideological bases, in examining the day-to-day operations of each, Daniel E. Hood concludes that they are far more alike than they are different.Drug-free treatment today, whether in secular or religious form, is little more than a remnant of the temperance movement. It is a warning to stop using drugs. At its best, treatment provides practical advice and support for complete abstinence. At its worst, it demeans users for a form of behavior that is not well understood and threatens death if they do not stop. Hood argues that there is no universal agreement on what addiction is and that drug abuse is little more than a catch-all term of no specific meaning used to condemn behavior that is socially unacceptable.Through extensive participatory observations, intimate life history interviews, and informal conversations with residents and staff, Hood shows how both programs use the same basic techniques of ideological persuasion (mutual witnessing), methods of social control (discourse deprivation), and the same proposed zero tolerance, abstinent lifestyle (Christian living vs. Right living) as they endeavor to transform clients from addicts to citizens or from sinners to disciples.

This ethnography continues the "thick description" of faith-based and science-based drug programs begun in Addiction Treatment. Using extensive interviews and his own participation in daily rounds of treatment, Hood provides a vivid comparison of resident experience at each type of institution.Redemption and Recovery tells the stories of two houses in the Bronx, NY that serve people with drug problems: "Redemption House" and "Recovery House." These stories include the direct accounts of residents' "druggin'" lives before treatment and their search for normalcy after recovery or redemption. Other chapters dissect the religion of science-based treatment and compare success rates, religious vs. secular.Addiction Treatment had detailed a similar process of personal conversion central to both treatments. This sequel uses the "contextualized demographics" of residents to uncover profound parallels between the two "unique" programs and debunk their shared ideology of abstinence.

Gray Love narrates stories about the most common themes – searching for and (perhaps) finding love. Forty-five men and women between ages 60 and 94 from diverse backgrounds talk about dating, starting or ending a relationship, embracing life alone or enjoying a partnered one. The longing for connection as old age encroaches is palpable here, with more and more senior singles searching online. Those who find new partners explore issues that most relationships encounter at any age, as well as some that are unique to elder relationships. These include having had previous partners and a complicated and deep personal history; family and friends’ reactions to an older person’s dating; alternative models to marriage (such as sharing space or living apart); having more than one partner at the same time; one’s aging body, appearance, and sexuality; and the pressure of time and the specter of illness and death.

Addiction Treatment is an ethnography that compares two types of residential drug-free treatment programs—religious, faith-based programs and science-based, secular programs. Although these programs have originated from significantly different ideological bases, in examining the day-to-day operations of each, Daniel E. Hood concludes that they are far more alike than they are different.Drug-free treatment today, whether in secular or religious form, is little more than a remnant of the temperance movement. It is a warning to stop using drugs. At its best, treatment provides practical advice and support for complete abstinence. At its worst, it demeans users for a form of behavior that is not well understood and threatens death if they do not stop. Hood argues that there is no universal agreement on what addiction is and that drug abuse is little more than a catch-all term of no specific meaning used to condemn behavior that is socially unacceptable.Through extensive participatory observations, intimate life history interviews, and informal conversations with residents and staff, Hood shows how both programs use the same basic techniques of ideological persuasion (mutual witnessing), methods of social control (discourse deprivation), and the same proposed zero tolerance, abstinent lifestyle (Christian living vs. Right living) as they endeavor to transform clients from addicts to citizens or from sinners to disciples.

This ethnography continues the "thick description" of faith-based and science-based drug programs begun in Addiction Treatment. Using extensive interviews and his own participation in daily rounds of treatment, Hood provides a vivid comparison of resident experience at each type of institution.Redemption and Recovery tells the stories of two houses in the Bronx, NY that serve people with drug problems: "Redemption House" and "Recovery House." These stories include the direct accounts of residents' "druggin'" lives before treatment and their search for normalcy after recovery or redemption. Other chapters dissect the religion of science-based treatment and compare success rates, religious vs. secular.Addiction Treatment had detailed a similar process of personal conversion central to both treatments. This sequel uses the "contextualized demographics" of residents to uncover profound parallels between the two "unique" programs and debunk their shared ideology of abstinence.

This ethnography continues the "thick description" of faith-based and science-based drug programs begun in Addiction Treatment. Using extensive interviews and his own participation in daily rounds of treatment, Hood provides a vivid comparison of resident experience at each type of institution.Redemption and Recovery tells the stories of two houses in the Bronx, NY that serve people with drug problems: "Redemption House" and "Recovery House." These stories include the direct accounts of residents'' "druggin''" lives before treatment and their search for normalcy after recovery or redemption. Other chapters dissect the religion of science-based treatment and compare success rates, religious vs. secular.Addiction Treatment had detailed a similar process of personal conversion central to both treatments. This sequel uses the "contextualized demographics" of residents to uncover profound parallels between the two "unique" programs and debunk their shared ideology of abstinence.

This ethnography continues the "thick description" of faith-based and science-based drug programs begun in Addiction Treatment. Using extensive interviews and his own participation in daily rounds of treatment, Hood provides a vivid comparison of resident experience at each type of institution.Redemption and Recovery tells the stories of two houses in the Bronx, NY that serve people with drug problems: "Redemption House" and "Recovery House." These stories include the direct accounts of residents'' "druggin''" lives before treatment and their search for normalcy after recovery or redemption. Other chapters dissect the religion of science-based treatment and compare success rates, religious vs. secular.Addiction Treatment had detailed a similar process of personal conversion central to both treatments. This sequel uses the "contextualized demographics" of residents to uncover profound parallels between the two "unique" programs and debunk their shared ideology of abstinence.

Addiction Treatment is an ethnography that compares two types of residential drug-free treatment programs-religious, faith-based programs and science-based, secular programs. Although these programs have originated from significantly different ideological bases, in examining the day-to-day operations of each, Daniel E. Hood concludes that they are far more alike than they are different. Drug-free treatment today, whether in secular or religious form, is little more than a remnant of the temperance movement. It is a warning to stop using drugs. At its best, treatment provides practical advice and support for complete abstinence. At its worst, it demeans users for a form of behavior that is not well understood and threatens death if they do not stop. Hood argues that there is no universal agreement on what addiction is and that drug abuse is little more than a catch-all term of no specific meaning used to condemn behavior that is socially unacceptable. Through extensive participatory observations, intimate life history interviews, and informal conversations with residents and staff, Hood shows how both programs use the same basic techniques of ideological persuasion (mutual witnessing), methods of social control (discourse deprivation), and the same proposed zero tolerance, abstinent lifestyle (Christian living vs. Right living) as they endeavor to transform clients from addicts to citizens or from sinners to disciples.

Addiction Treatment is an ethnography that compares two types of residential drug-free treatment programs-religious, faith-based programs and science-based, secular programs. Although these programs have originated from significantly different ideological bases, in examining the day-to-day operations of each, Daniel E. Hood concludes that they are far more alike than they are different. Drug-free treatment today, whether in secular or religious form, is little more than a remnant of the temperance movement. It is a warning to stop using drugs. At its best, treatment provides practical advice and support for complete abstinence. At its worst, it demeans users for a form of behavior that is not well understood and threatens death if they do not stop. Hood argues that there is no universal agreement on what addiction is and that drug abuse is little more than a catch-all term of no specific meaning used to condemn behavior that is socially unacceptable. Through extensive participatory observations, intimate life history interviews, and informal conversations with residents and staff, Hood shows how both programs use the same basic techniques of ideological persuasion (mutual witnessing), methods of social control (discourse deprivation), and the same proposed zero tolerance, abstinent lifestyle (Christian living vs. Right living) as they endeavor to transform clients from addicts to citizens or from sinners to disciples.

Addiction Treatment is an ethnography that compares two types of residential drug-free treatment programs—religious, faith-based programs and science-based, secular programs. Although these programs have originated from significantly different ideological bases, in examining the day-to-day operations of each, Daniel E. Hood concludes that they are far more alike than they are different.Drug-free treatment today, whether in secular or religious form, is little more than a remnant of the temperance movement. It is a warning to stop using drugs. At its best, treatment provides practical advice and support for complete abstinence. At its worst, it demeans users for a form of behavior that is not well understood and threatens death if they do not stop. Hood argues that there is no universal agreement on what addiction is and that drug abuse is little more than a catch-all term of no specific meaning used to condemn behavior that is socially unacceptable.Through extensive participatory observations, intimate life history interviews, and informal conversations with residents and staff, Hood shows how both programs use the same basic techniques of ideological persuasion (mutual witnessing), methods of social control (discourse deprivation), and the same proposed zero tolerance, abstinent lifestyle (Christian living vs. Right living) as they endeavor to transform clients from addicts to citizens or from sinners to disciples.

This ethnography continues the "thick description" of faith-based and science-based drug programs begun in Addiction Treatment. Using extensive interviews and his own participation in daily rounds of treatment, Hood provides a vivid comparison of resident experience at each type of institution.Redemption and Recovery tells the stories of two houses in the Bronx, NY that serve people with drug problems: "Redemption House" and "Recovery House." These stories include the direct accounts of residents' "druggin'" lives before treatment and their search for normalcy after recovery or redemption. Other chapters dissect the religion of science-based treatment and compare success rates, religious vs. secular.Addiction Treatment had detailed a similar process of personal conversion central to both treatments. This sequel uses the "contextualized demographics" of residents to uncover profound parallels between the two "unique" programs and debunk their shared ideology of abstinence.

Gray Love narrates stories about the most common themes – searching for and (perhaps) finding love. Forty-five men and women between ages 60 and 94 from diverse backgrounds talk about dating, starting or ending a relationship, embracing life alone or enjoying a partnered one. The longing for connection as old age encroaches is palpable here, with more and more senior singles searching online. Those who find new partners explore issues that most relationships encounter at any age, as well as some that are unique to elder relationships. These include having had previous partners and a complicated and deep personal history; family and friends’ reactions to an older person’s dating; alternative models to marriage (such as sharing space or living apart); having more than one partner at the same time; one’s aging body, appearance, and sexuality; and the pressure of time and the specter of illness and death.