P-17 - A.A. Tradition How It Developed By Bill W.
A.A. TraditionHow It Developed— by Bill W.A tour of the historicalevents that led to ourunique Twelve Traditions
A lcoholics A nonymous is a fellowship of menand women who share their experience, strengthand hope with each other that they may solve theircommon problem and help others to recover fromalcoholism. The only requirement for membership is a desireto stop drinking. There are no dues or fees for A.A.membership; we are self-supporting through ourown contributions. A.A. is not allied with any sect, denomination,politics, organization or institution; does not wishto engage in any controversy; neither endorses noropposes any causes. Our primary purpose is to stay sober and helpother alcoholics to achieve sobriety.The Preamble (above) and the articlesincluded in this pamphlet arecopyrighted by A A Grapevine, Inc.and are reprinted with permission.Copyright 2019by Alcoholics Anonymous World Services, Inc.All rights reserved.Mail address:Box 459, Grand Central StationNew York, NY 10163www.aa.org20M – 07/19 (DG3)Printed in U.S.A.
THIS pamphlet tells the story in A.A.co-founder Bill W.’s own words of theemergence and development of the essential principles central to A.A. unityand survival.Bill W.’s foreword presents in theiroriginal form the “Twelve Points toAssure Our Future.” In all but theSecond Tradition, the original language has been modified or shortened.There are two pieces by Bill W. onthe Anonymity Traditions, one writtenwhen the Fellowship was eleven yearsold; the other nine years later. Togetherthey buttress our best known—andperhaps least understood—TraditionsEleven and Twelve.
Forewordby BILL W.—1955—How shall we A.A.’s best preserve our unity? Thatis the subject of this booklet.When an alcoholic applies the Twelve Steps ofour recovery program to his personal life, his disintegration stops and his unification begins. ThePower which now holds him together in one pieceovercomes those forces which had rent him apart.Exactly the same principle applies to each A.A.group and to Alcoholics Anonymous as a whole.So long as the ties which bind us together provefar stronger than those forces which would divideus if they could, all will be well. We shall be secureas a movement; our essential unity will remaina certainty.If, as A.A. members, we can each refuse publicprestige and renounce any desire for personal pow‑er; if, as a movement, we insist on remaining poor, soavoiding disputes about extensive property and itsmanagement; if we steadfastly decline all political,sectarian, or other alliances, we shall avoid internaldivision and public notoriety; if, as a movement, weremain a spiritual entity concerned only with carry‑ing our message to fellow sufferers without chargeor obligation; then only can we most effectively com‑plete our mission. It is becoming ever so clear thatwe ought never accept even the most alluring tempo‑rary benefits if these should consist of considerablesums of money, or could involve us in controversialalliances and endorsements, or might tempt some ofus to accept, as A.A. members, personal publicity bypress or radio. Unity is so vital to us A.A.’s that wecannot risk those attitudes and practices which havesometimes demoralized other forms of human soci‑ety. Thus far we have succeeded because we havebeen different. May we continue to be so!4
But A.A. unity cannot automatically pre‑serve itself. Like personal recovery, we shall al‑ways have to work to maintain it. Here, too, wesurely need honesty, humility, open‑mindedness,unselfishness, and, above all—vigilance. So wewho are older in A.A. beg you who are newer toponder carefully the experience we have alreadyhad of trying to work and live together. We wouldlike each A.A. to become just as much aware ofthose disturbing tendencies which endanger us asa whole as he is conscious of those personal de‑fects which threaten his own sobriety and peaceof mind. For whole movements have, before now,gone on benders, too!The “Twelve Points of A.A. Tradition” repro‑duced herein is our first attempt to state soundprinciples of group conduct and public relations.As one of the originators of A.A., I was asked topublish these “Points,” together with supporting ar‑ticles, serially in our principal monthly journal, TheA.A. Grapevine. Many A.A.’s already feel that theseTwelve Traditions are sound enough to become thebasic guide and protection for A.A. as a whole; thatwe ought to apply them as seriously to our grouplife as we do the Twelve Recovery Steps to our‑selves individually. Of this, it will take time to tell.May we never forget that without permanent uni‑ty we can offer little lasting relief to those scores ofthousands yet to join us in their quest for freedom.Nobody invented Alcoholics Anonymous. Itgrew. Trial‑and‑error has produced a rich experi‑ence. Little by little we have been adopting the les‑sons of that experience, first as policy and then astradition. That process still goes on and we hope itnever stops. Should we ever harden too much, theletter might crush that spirit. We could victimizeourselves by petty rules and prohibitions; we couldimagine that we had said the last word. We mighteven be asking alcoholics to accept our rigid ideasor stay away. May we never stifle progress like that!Yet the lessons of our experience count fora great deal. We now have had years of vast ac‑quaintance with the problem of living and workingtogether. If we can succeed in this adventure—andkeep succeeding—then, and only then, will our fu‑ture be secure.5
Since personal calamity holds us in bondage nomore, our most challenging concern has become thefuture of Alcoholics Anonymous; how to preserveamong us A.A.’s such a powerful unity that neitherweakness of persons nor the strain and strife of thesetroubled times can harm our common cause. Weknow that Alcoholics Anonymous must continue tolive. Else, save few exceptions, we and our brotheralcoholics throughout the world will surely resumethe hopeless journey to oblivion.Almost any A.A. can tell you what our groupproblems are. Fundamentally they have to do withour relations, one with the other, and with theworld outside. They involve relations of the A.A. tohis group, the relation of his group to AlcoholicsAnonymous as a whole, and the place of AlcoholicsAnonymous in that troubled sea called modernsociety, where all of humankind must presentlyshipwreck or find haven. Terribly relevant is theproblem of our basic structure and our attitudetoward those ever-pressing questions of leader‑ship, money, and authority. The future may welldepend on how we feel and act about things thatare controversial and how we regard our publicrelations. Our final destiny will almost surely hangupon what we presently decide to do with thesedanger‑fraught issues!Now comes the crux of our discussion. It isthis: Have we yet acquired sufficient experienceto state clear‑cut policies on these, our chief con‑cerns; can we now declare general principleswhich could grow into vital traditions—traditionssustained in the heart of each A.A. by his owndeep conviction and by the common consent of hisfellows? That is the question. Though full answersto all our perplexities may never be found, I’m surewe have come at last to a vantage point whence wecan discern the main outlines of a body of traditionwhich, God willing, can stand as an effective guardagainst all the ravages of time and circumstance.Acting upon the persistent urge of old A.A.friends, and upon the conviction that generalagreement and consent among our members arenow possible, I shall venture to place in wordsthese suggestions for An Alcoholics AnonymousTradition of Relations—Twelve Points to AssureOur Future:6
Our A.A. experience has taught us that:1. Each member of Alcoholics Anonymous isbut a small part of a great whole. A.A. must con‑tinue to live or most of us will surely die. Henceour common welfare comes first. But individualwelfare follows close afterward.Our common welfare should come first; personalrecovery depends upon A.A. unity.2. For our group purpose there is but one ulti‑mate authority—a loving God as He may expressHimself in our group conscience.For our group purpose there is but one ultimateauthority—a loving God as He may expressHimself in our group conscience. Our leaders arebut trusted servants; they do not govern.3. Our membership ought to include all whosuffer alcoholism. Hence we may refuse nonewho wish to recover. Nor ought A.A. membershipever depend upon money or conformity. Any twoor three alcoholics gathered together for sobrietymay call themselves an A.A. group, provided that,as a group, they have no other affiliation.The only requirement for A.A. membership isa desire to stop drinking.4. With respect to its own affairs, each A.A.group should be responsible to no other authoritythan its own conscience. But when its plans con‑cern the welfare of neighboring groups also, thosegroups ought to be consulted. And no group, re‑gional committee, or individual should ever takeany action that might greatly affect A.A. as awhole without conferring with the trustees of TheAlcoholic Foundation.* On such issues our com‑mon welfare is paramount.Each group should be autonomous except inmatters affecting other groups or A.A. as a whole.5. Each Alcoholics Anonymous group ought tobe a spiritual entity having but one primary pur‑pose—that of carrying its message to the alcohol‑ic who still suffers.Each group has but one primary purpose — tocarry its message to the alcoholic who still suffers.6. Problems of money, property, and authoritymay easily divert us from our primary spiritual7
aim. We think, therefore, that any considerableproperty of genuine use to A.A. should be sepa‑rately incorporated and managed, thus dividingthe material from the spiritual. An A.A. group, assuch, should never go into business. Secondaryaids to A.A., such as clubs or hospitals which re‑quire much property or administration, ought tobe incorporated and so set apart that, if necessary,they can be freely discarded by the groups. Hencesuch facilities ought not use the A.A. name. Theirmanagement should be the sole responsibility ofthose people who financially support them. Forclubs, A.A. managers are usually preferred. Buthospitals, as well as other places of recuperation,ought to be well outside A.A.—and medically su‑pervised. While an A.A. group may cooperate withanyone, such cooperation ought never go so far asaffiliation or endorsement, actual or implied. AnA.A. group can bind itself to no one.An A.A. group ought never endorse, finance orlend the A.A. name to any related facility oroutside enterprise lest problems of money, propertyand prestige divert us from our primary purpose.7. The A.A. groups themselves ought to be fullysupported by the voluntary contributions of theirown members. We think that each group shouldsoon achieve this ideal; that any public solicitationof funds using the name of Alcoholics Anonymousis highly dangerous, whether by groups, clubs,hospitals, or other outside agencies; that accep‑tance of large gifts from any source, or of con‑tributions carrying any obligations whatever, isunwise. Then too, we view with much concernthose A.A. treasuries which continue, beyond pru‑dent reserves, to accumulate funds for no statedA.A. purpose. Experience has often warned usthat nothing can so surely destroy our spiritualheritage as futile disputes over property, money,and authority.Every A.A. group ought to be fully self-supporting,declining outside contributions.8. Alcoholics Anonymous should remain forevernonprofessional. We define professionalism as theoccupation of counseling alcoholics for fees orhire. But we may employ alcoholics where theyare going to perform those services for which wemight otherwise have to engage nonalcoholics.8
Such special services may be well recompensed.But our usual A.A. Twelfth Step work is never tobe paid for.Alcoholics Anonymous should remain forevernonprofessional, but our service centers mayemploy special workers.9. Each A.A. group needs the least possible orga‑nization. Rotating leadership is the best. The smallgroup may elect its secretary, the large groupits rotating committee, and the groups of a largemetropolitan area their central or intergroup com‑mittee, which often employs a full‑time secretary.The trustees of The Alcoholic Foundation are, ineffect, our A.A. General Service Committee. Theyare the custodians of our A.A. tradition and the re‑ceivers of voluntary A.A. contributions by whichwe maintain our A.A. General Service Office atNew York. They are authorized by the groups tohandle our overall public relations and they guar‑antee the integrity of our principal journal, TheA.A. Grapevine. All such representatives are to beguided in the spirit of service, for true leaders inA.A. are but trusted and experienced servants ofthe whole. They derive no real authority from theirtitles; they do not govern. Universal respect is thekey to their usefulness.A.A., as such, ought never be organized; but wemay create service boards or committees directlyresponsible to those they serve.10. No A.A. group or member should ever, in sucha way as to implicate A.A., express any opinion onoutside controversial issues—particularly those ofpolitics, alcohol reform, or sectarian religion. TheAlcoholics Anonymous groups oppose no one.Concerning such matters they can express noviews whatever.Alcoholics Anonymous has no opinion onoutside issues; hence the A.A. name ought neverbe drawn into public controversy.11. Our relations with the general public shouldbe characterized by personal anonymity. We thinkA.A. ought to avoid sensational advertising. Ournames and pictures as A.A. members ought notbe broadcast, filmed, or publicly printed. Our pub‑lic relations should be guided by the principle ofattraction rather than promotion. There is never9
need to praise ourselves. We feel it better to let ourfriends recommend us.Our public relations policy is based onattraction rather than promotion; we needalways maintain personal anonymity at thelevel of press, radio and films.12. And finally, we of Alcoholics Anonymous be‑lieve that the principle of anonymity has an im‑mense spiritual significance. It reminds us that weare to place principles before personalities; that weare actually to practice a genuine humility. This tothe end that our great blessings may never spoilus; that we shall forever live in thankful contempla‑tion of Him Who presides over us all.Anonymity is the spiritual foundation ofall our traditions, ever reminding us to placeprinciples before personalities.10
WHO IS A MEMBER OFALCOHOLICS ANONYMOUS?—1946—Tradition Three grew out of this pieceby Bill W. in AA GrapevineThe first edition of the book Alcoholics Anonymousmakes this brief statement about membership:“The only requirement for membership is an hon‑est desire to stop drinking. We are not allied withany particular faith, sect, or denomination nor dowe oppose anyone. We simply wish to be helpful tothose who are afflicted.” This expressed our feel‑ings as of 1939, the year our book was published.Since that day all kinds of experiments withmembership have been tried. The number ofmembership rules which have been made (andmostly broken!) are legion. Two or three yearsago the General Office asked the groups to listtheir membership rules and send them in. Afterthey arrived we set them all down. They took agreat many sheets of paper. A little reflection uponthese many rules brought us to an astonishingconclusion. If all of these edicts had been in forceeverywhere at once it would have been practicallyimpossible for any alcoholic to have ever joinedAlcoholics Anonymous. About nine‑tenths of ouroldest and best members could never have got by!In some cases we would have been too dis‑couraged by the demands made upon us. Most ofthe early members of A.A. would have been thrownout because they slipped too much, because theirmorals were too bad, because they had mentalas well as alcoholic difficulties. Or, believe it ornot, because they did not come from the so‑calledbetter classes of society. We oldsters could havebeen excluded for our failure to read the book11
Alcoholics Anonymous or the refusal of our spon‑sor to vouch for us as a candidate. And so on adinfinitum. The way our “worthy” alcoholics havesometimes tried to judge the “less worthy” is, aswe look back on it, rather comical. Imagine, if youcan, one alcoholic judging another!At one time or another most A.A. groups go onrule‑making benders. Naturally enough, too, as agroup commences to grow rapidly it is confront‑ed with many alarming problems. Panhandlersbegin to panhandle. Members get drunk andsometimes get others drunk with them. Thosewith mental difficulties throw depressions orbreak out into paranoid denunciations of fellowmembers. Gossips gossip and righteously de‑nounce the local Wolves and Red Riding Hoods.Newcomers argue that they aren’t alcoholics atall, but keep coming around anyway. “Slippees”trade on the fair name of A.A. in order to get them‑selves jobs. Others refuse to accept all the TwelveSteps of the recovery program. Some go still fur‑ther, saying that the “God business” is bunk andquite unnecessary. Under these conditions ourconservative program—abiding members getscared. These appalling conditions must be con‑trolled, they think, else A.A. will surely go to rackand ruin. They view with alarm for the good ofthe movement!At this point the group enters the rule andregulation phase. Charters, bylaws and member‑ship rules are excitedly passed and authority isgranted committees to filter out undesirables anddiscipline the evildoers. Then the Group Elders,now clothed with authority, commence to get busy.Recalcitrants are cast into the outer darkness; re‑spectable busybodies throw stones at the sinners.As for the socalled sinners, they either insist onstaying around, or else they form a new group oftheir own. Or maybe they join a more congenialand less intolerant crowd in their neighborhood.The elders soon discover that the rules and regu‑lations aren’t working very well. Most attempts atenforcement generate such waves of dissensionand intolerance in the group that this condition ispresently recognized to be worse for the group lifethan the very worst that the worst ever did.After a time fear and intolerance subside. The12
group survives unscathed. Everybody has learned agreat deal. So it is that few of us are any longer afraidof what any newcomer can do to our A.A. reputationor effectiveness. Those who slip, those who panhan‑dle, those who scandalize, those with mental twists,those who rebel at the program, those who trade onthe A.A. reputation—all such persons seldom harman A.A. group for long. Some of these have becomeour most respected and best loved. Some have re‑mained to try our patience, sober nevertheless.Others have drifted away. We have begun to regardthese not as menaces, but rather as our teachers.They oblige us to cultivate patience, tolerance, andhumility. We finally see that they are only peoplesicker than the rest of us, that we who condemnthem are the Pharisees whose false righteousnessdoes our group the deeper spiritual damage.Every older A.A. shudders when he remem‑bers the names of persons he once condemned;people he confidently predicted would never soberup; persons he was sure ought to be thrown out ofA.A. for the good of the movement. Now that someof these very persons have been sober for years,and may be numbered among his best friends, theold‑timer thinks to himself, “What if everybodyhad judged these people as I once did? What ifA.A. had slammed its door in their faces? Wherewould they be now?”That is why we all judge the newcomer lessand less. If alcohol is an uncontrollable problem tohim and he wishes to do something about it, thatis enough for us. We care not whether his case issevere or light, whether his morals are good orbad, whether he has other complications or not.Our A.A. door stands wide open, and if he passesthrough it and commences to do anything at allabout his problem, he is considered a member ofAlcoholics Anonymous. He signs nothing, agrees tonothing, promises nothing. We demand nothing.He joins us on his own say‑so. Nowadays, in mostgroups, he doesn’t even have to admit he is an al‑coholic. He can join A.A. on the mere suspicionthat he may be one, that he may already show thefatal symptoms of our malady.Of course this is not the universal state of af‑fairs throughout A.A. Membership rules still exist.If a member persists in coming to meetings drunk13
he may be led outside; we may ask someone totake him away. But in most groups he can comeback next day, if sober. Though he may be thrownout of a club, nobody thinks of throwing him outof A.A. He is a member as long as he says he is.While this broad concept of A.A. membership isnot yet unanimous, it does represent the main cur‑rent of A.A. thought today. We do not wish to denyanyone his chance to recover from alcoholism. Wewish to be just as inclusive as we can, never ex‑clusive.Perhaps this trend signifies something muchdeeper than a mere change of attitude on the ques‑tion of membership. Perhaps it means that we arelosing all fear of those violent emotional stormswhich sometimes cross our alcoholic world; per‑haps it bespeaks our confidence that every stormwill be followed by a calm; a calm which is moreunderstanding, more compassionate, more toler‑ant than any we ever knew before.14
HOSPITALS AND A.A.Excerpts from Bill W.’s “AdequateHospitalization” article in AA Grapevinein 1947 background for Tradition SixMany sanitariums and private hospitals are neces‑sarily too high priced for the average alcoholic.Public hospitals being too few, asylums and reli‑gious institutions too seldom available, the aver‑age group has been hard put to find spots whereprospective members can be hospitalized a fewdays at modest expense.This urgency has tempted some A.A. groupsto set up drying‑out places of their own, hiringA.A. managers, nurses, and securing the servicesof a visiting physician. Where this has been doneunder the direct auspices of an A.A. group it hasalmost always backfired. It has put the group intobusiness, a kind of business about which few A.A.’sknow anything at all. Too many clashing person‑alities, too many cooks spoiling the broth, usuallybring about the abandonment of such attempts.We have been obliged to see that an A.A. groupis primarily a spiritual entity; that, as a group theless business it has to transact, the better. Whileon this theme it ought to be noted that practicallyall group schemes to finance or guarantee hospitalbills for fellow members have failed also. Not onlydo many such loans go unpaid, there is always thecontroversial question in the group as to whichprospects deserve them in the first place.In still other instances A.A. groups, drivenby their acute need for medical aid, have startedpublic money‑raising campaigns to set up “A.A.hospitals” in their communities. These efforts al‑most invariably come to naught. Not only do thesegroups intend to go into the hospital business,they intend to finance their ventures by soliciting15
the public in the name of Alcoholics Anonymous.Instantly all sorts of doubts are generated; theprojects bog down. Conservative A.A.’s realizethat business ventures or solicitations carryingthe A.A. endorsement are truly dangerous to usall. Were this practice to become general the lidwould be off. Promoters, A.A. and otherwise,would have a field day.This search for reasonably priced and under‑standing medical treatment has brought into be‑ing still another class of facilities. These are restfarms and drying‑out places operated by indi‑vidual A.A.’s under suitable medical supervision.These setups have proved far more satisfactorythan groupdirected projects. As might be expectedtheir success is in exact proportion to the manage‑rial ability and good faith of the A.A. in charge. Ifhe is able and conscientious, a very good result ispossible; if neither, the place folds up. Not being agroup project and not bearing the A.A. name, theseventures can be taken or left alone. The operationof such establishments is always beset with pecu‑liar difficulties. It is difficult for the A.A. managerto charge high enough rates to make the ventureinclude a fair living for himself. If he does, peopleare apt to say that he is professionalizing, or “mak‑ing money out of A.A.” Nonsense though this mayoften be, it is a severe handicap nevertheless.Yet, in spite of the headaches encountered,a good number of these farms and sobering‑upspots are in active operation and can seeminglycontinue just as long as they are tactfully managed,do not carry the A.A. name, and do not publiclysolicit funds as A.A. enterprises. When a place hasan A.A. in charge we sometimes do take thought‑less advantage of the fact. We dump alcoholics intoit just to get them off our hands; we promise topay bills and do not. Any A.A. who can successfullymanage one of these “drunk emporiums” ought tobe congratulated. It is a hard and often thanklessjob though it may bring him deep spiritual satis‑faction. Perhaps this is the reason so many A.A.’swish to try it!16
CLUBS IN A.A.ARE THEY WITH US TO STAY?—1947—More background for Tradition SixThe club idea has become part of A.A. life. Scores ofthese hospitable havens can report years of usefulservice; new ones are being started monthly. Werea vote taken tomorrow on the desirability of clubs asizable majority of A.A.’s would record a resounding“yes.” There would be thousands who would testifythat they might have had a harder time staying soberin their first months of A.A. without clubs and that inany case, they would always wish for the easy con‑tacts and warm friendships which clubs afford.Being the majority view, we might suppose thata blanket endorsement for clubs; we might thinkwe couldn’t get along without them. We might con‑ceive them as a central A.A. institution—a sort of“Thirteenth Step” of our recovery program with‑out which the other Twelve Steps wouldn’t work.At times club enthusiasts will act as though theyreally believed we could handle our alcoholic prob‑lems by club life alone. They are apt to dependupon clubs rather than upon the A.A. program.But we have A.A.’s, rather a strong minority, too,who want no part of clubs. Not only, they assert,does the social life of a club often divert the atten‑tions of members from the program, they claim thatclubs are an actual drag on A.A. progress. They pointto the danger of clubs degenerating into mere hang‑outs, even “joints”; they stress the bickerings thatdo arise over questions of money, management, andpersonal authority; they are afraid of “incidents” thatmight give us unfavorable publicity. In short, they“view with alarm.” Thumbs down on clubs, they say.17
Toward a middle ground, for several yearsnow, we have been feeling our way. Despite alarmsit is quite settled that A.A.’s who need and wantclubs ought to have them. So the real concern isnot whether we shall have clubs. It is how we shallenhance them as assets, how we may diminishtheir known liabilities; how we shall be sure, inthe long future, that their liabilities do not exceedtheir assets.Of our four largest A.A. centers, two are club‑minded and two are not. I happen to live in onewhich is.* The very first A.A. club was started inNew York. Though our experience here may nothave been the best, it is the one I know. So, by wayof portraying the principles and problems we needto discuss, I shall use it, as an average illustrationof club evolution, rather than as a model setup.When A.A. was ver y young we met in homes.People came miles, not only for the A.A. meetingitself, but to sit hours afterward at coffee, cake,and eager, intimate talk. Alcoholics and their fami‑lies had been lonely too long.Then homes became too small. We couldn’tbear to break up into many little meetings, so welooked for a larger place. We lodged first in theworkshop of a tailoring establishment, then in arented room at Steinway Hall. This kept us togeth‑er during the meeting hour. Afterward we heldforth at a cafeteria, but something was missing.It was the home atmosphere; a restaurant didn’thave enough of it. Let’s have a club, someone said.So we had a club. We took over an interestingplace, the former Artists and Illustrators Club onWest 24th Street. What excitement! A couple ofolder members signed the lease. We painted andwe scrubbed. We had a home. Wonderful memo‑ries of days and nights at that first club will alwayslinger.But, it must be admitted, not all those memoriesare ecstatic. Growth brought headaches; growingpains, we call them now. How serious they seemedthen! “Dictators” ran amuck; drunks fell on the flooror disturbed the meetings; “steering committees”tried to nominate their friends to succeed themand found to their dismay that even sober drunkscouldn’t be “steered.” Sometimes we could scarcely18
get up the rent; card players were impervious toany suggestion that they talk to new people (nowa‑days, most clubs have abandoned card playing al‑together); lady secretaries got in each other’s hair.A corporation was formed to take over the club‑room lease so we then had “officials.” Should these“directors” run the club or would it be the A.A. ro‑tating committee?Such were our problems. We found the use ofmoney, the need for a certain amount of club or‑ganization, and the crowded intimacy of the placecreated situations we hadn’t anticipated. Club lifestill had great joys. But it had liabilities too, thatwas for sure. Was it worth all the risk and trouble?The answer was “yes,” for the 24th Street Clubkept right on going, and is today occupied by theA.A. seamen.* We have, besides, three more clubsin this area; a fourth is contemplated.Our first club was known, of course, as an “A.A.clubhouse.” The corporation holding its lease wastitled “Alcoholics Anonymous of N
and women who share their experience, strength and hope with each other that they may solve their common problem and help others to recover from alcoholism. The only requirement for membership is a desire to stop drinking. There are no dues or fees for A.A. membersh
uate the quality of grain damaged by rodents with respect to nutritional value, infection by moulds and aflatoxin contamination. 2 Materials and methods 2.1 Study area The study was conducted in Mwarakaya ward (03 49.17́'S; 039 41.498′E) located in Kilifi-south sub-county, in the low landtropical(LLT)zoneofKenya.Thisstudy site wasselect-
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We continued editing the Grey Book Tradition Workbook. We finished the questions on Tradition 4. We completed Tradition 5 and Tradition 6. We discussed the use of quotations from the Grey Book that contain misspellings, and misprints. While we all feel that this work is divinely inspired and we agree that it should not
akuntansi musyarakah (sak no 106) Ayat tentang Musyarakah (Q.S. 39; 29) لًََّز ãَ åِاَ óِ îَخظَْ ó Þَْ ë Þٍجُزَِ ß ا äًَّ àَط لًَّجُرَ íَ åَ îظُِ Ûاَش
Collectively make tawbah to Allāh S so that you may acquire falāḥ [of this world and the Hereafter]. (24:31) The one who repents also becomes the beloved of Allāh S, Âَْ Èِﺑاﻮَّﺘﻟاَّﺐُّ ßُِ çﻪَّٰﻠﻟانَّاِ Verily, Allāh S loves those who are most repenting. (2:22
is a culture’s collection of spoken words that have been handed down for generations. The words of the oral tradition are the inheritance of an entire cultural group. This tradition may include epic poems, prayers, speeches, spiritual teachings, songs, stories, and histories. Repetition is a central part of the oral tradition.
CONFLICT BETWEEN TRADITION AND MODERNITY IN SHASHI DESHPANDE’S NOVELS (That Long Silence, The Dark Holds No Terrors, Roots and Shadows & A Matter of Time) R. Kumaraswamy (Research Scholar, Acharya Nagarjuna University,Guntur.) Article Info: Article and strength. Received 04/10/2015 Revised on: 15/11/2015 Accepted on: 24/11/2015 ABSTRACT The term tradition is a comprehensive one and it .
0. Heidegger and Aristotle Martin Heidegger and his postmodernist' followers describe past, Western phi-losophy as the tradition'. Heidegger's project was to rethink the origins of this tradition and to destroy' its conceptual scheme (Heidegger 1962, 41 49), so as to uncover phenomenologically what of our elemental way of being has been
