Exhausted by 2020? Here are 5 ways to recover and feel more rested throughout 2021

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Peter A. Heslin, UNSW

For most of us, 2020 was an exhausting year. The COVID-19 pandemic heralded draining physical health concerns, social isolation, job dislocation, uncertainty about the future and related mental health issues.

Although some of us have enjoyed changes such as less commuting, for many the pandemic added extra punch to the main source of stress – engaging in or searching for work.

Here’s what theory and research tells us about how to feel more rested and alive in 2021.

Recovery activity v experience

Recovery is the process of reversing the adverse impacts of stress. Leading recovery researchers Sabine Sonnentag and Charlotte Fritz have highlighted the important distinction between recovery activities (what you do during leisure time) and
recovery experiences (what you need to experience during and after those activities to truly recover).

Recovery activities can be passive (such as watching TV, lying on a beach, reading, internet browsing or listening to music) or active (walking, running, playing sport, dancing, swimming, hobbies, spiritual practice, developing a skill, creating something, learning a language and so on).

How well these activities reduce your stress depends on the extent to which they provide you with five types of recovery experiences:

• psychological detachment: fully disconnecting during non-work time from work-related tasks or even thinking about work issues

• relaxation: being free of tension and anxiety

• mastery: challenging situations that provide a sense of progress and achievement (such as being in learning mode to develop a new skill)

• control: deciding yourself about what to do and when and how to do it

• enjoyment: the state or process of deriving pleasure from seeing, hearing or doing something.

Of these, psychological detachment is the most potent, according to a 2017 meta-analysis of 54 psychological studies involving more than 26,000 participants.

Benefits of mentally disengaging from work include reduced fatigue and enhanced well-being. On the other hand, inadequate psychological detachment leads to negative thoughts about work, exhaustion, physical discomfort, and negative emotions both at bedtime and during the next morning.

Here are five tips, drawn from the research, to feel more rested and alive.

1. Follow the evidence

There are mixed findings regarding the recovery value of passive, low-effort activities such as watching TV or reading a novel.

More promising are social activities, avoiding work-related smartphone use after work, as well as engaging in “receptive” leisure activities (such as attending a concert, game or cultural event) and “creative” leisure activities (designing and making something or expressing yourself in a creative way).

Spending time in “green” environments (parks, bushland, hills) is restorative, particularly when these are natural rather than urban settings. “Blue” environments (the coast, rivers, lakes) are also highly restorative.

Time spent in natural green spaces is more restorative than in urban settings.
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Even short lunchtime walks and relaxation exercises lead to feeling more recovered during the afternoon.

Two of the surest ways to recover are to engage in physical exercise and get plenty of quality sleep.

2. Assess your ‘boundary management style’

Your boundary management style is the extent to which you integrate or separate your work and life beyond work. Work-life researcher Ellen Kossek has created a survey (it takes about five minutes) to help assess your style and provide suggestions for improvement.

The following table developed by Kossek shows physical, mental and social strategies to manage boundaries and separate your work and life beyond work.

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3. Cultivate your identity beyond work

Many of us define ourselves in terms of our profession (“I’m an engineer”), employer (“I work at …”) and perhaps our performance (“I’m a top performer”).

We may also have many other identities related to, for instance, (“I’m a parent”), religion (“I’m a Catholic”), interests (“I’m a guitarist”), activities (“I’m a jogger”) or learning aspirations (“I’m learning Portuguese”).

Dan Caprar and Ben Walker suggest two useful ways to prevent being overly invested in work identity.

First, reorganise your physical space to reduce visual reminders of your work-related identities (e.g. your laptop, professional books, performance awards) and replace them with reminders of your other identities.

Second, do some “identity work” and “identity play”, reflecting on the identities you cherish and experimenting with potential new identities.

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Read more:
Here’s why you’re checking work emails on holidays (and how to stop)

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4. Make time for better recovery experiences

Document what you do when not working. Ask yourself how much these activities enable you to truly experience psychological detachment, relaxation, mastery, control and enjoyment.

Then experiment with alternative activities that might provide richer recovery experiences. This will typically require less time on things such as news media (especially pandemic updates and doomscrolling), TV, social media, online shopping or video games, gambling, pornography, alcohol or illicit drugs to recover.

Passive leisure activities are less likely to provide the five key recovery experiences of psychological detachment, relaxation, mastery, control and enjoyment.
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You will make it easier to give up activities with minimal recovery value if you supplant them with more rejuvenating alternatives you enjoy.

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Read more:
Three ways to achieve your New Year’s resolutions by building ‘goal infrastructure’

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5. Form new habits

Habits are behaviours we automatically repeat in certain situations. Often we fail to develop better habits by being too ambitious. The “tiny habits” approach suggests thinking smaller, with “ABC recipes” that identify:

• anchor moments, when you will enact your intended behaviour

• behaviours you will undertake during those moments

• celebration to create a positive feeling that helps this behaviour become a habit.

Examples of applying this approach are:

• After I eat lunch, I will walk for at least ten minutes (ideally somewhere green). I will celebrate by enjoying what I see along the way.

• After I finish work, I will engage in 30 minutes of exercise before dinner. I will celebrate by raising my arms in a V shape and saying “Victory!”

• After 8.30pm I will not look at email or think about work. I will celebrate by reminding myself I deserve to switch off.

Perhaps the most essential ingredient for building better recovery habits is to steer away from feeling burdened by ideas about what you “should” do to recover. Enjoy the process of experimenting with different recovery activities that, given all your work and life commitments, seem most promising, viable and fun.

Peter A. Heslin, Professor of Management and Scientia Education Fellow, UNSW

This article is republished from The Conversation under a Creative Commons license. Read the original article.

TURKEY: EFFORTS TO TIE MALATYA MURDERS TO ‘DEEP STATE’ FIZZLE

Alleged ring-leader retracts testimony implicating suspected link to ‘masterminds.’

MALATYA, Turkey, May 28 (Compass Direct News) – Prosecution efforts to tie the murderers of three Christians here to state-linked masterminds were set back on Friday (May 22) when the alleged ring-leader unexpectedly contradicted his previous testimony implicating a suspected “middleman.”

As the suspected middleman between the murderers and “deep state” elements, Huseyin Yelki, was testifying at Friday’s hearing, Emre Gunaydin – whose previous private testimony led to Yelki’s arrest – stood up and said, “Huseyin Yelki is not guilty, he’s being held in prison for no reason.”

The prosecuting team and judges at the Malatya Third Criminal Court froze at the statement, and then demanded to know why he had previously implicated Yelki. Gunaydin said he did so because Yelki was a Christian missionary.

Gunaydin has also implicated Varol Bulent Aral, a journalist allegedly attached to a far-reaching political conspiracy known as Ergenekon. Aral is the second suspected middleman.

For his part, Yelki testified during the court hearing that he had met Gunaydin only once prior to the murders. According to Gunaydin’s previous testimony, Yelki’s brother facilitated various meetings between Gunaydin and Yelki in which they planned the knife attack on the three Christians at a Christian publishing house. During a private hearing this past winter, a judge showed Gunaydin photos of different people, and he immediately identified Yelki’s brother.

Gunaydin’s retraction raised suspicion among the judges that in recent months he has received visits in prison from those behind the murders who have pressured him to change his statement.

“Tell me the truth, have you spoken to anyone?” the judge barked at him.

“I swear to God, I have not!” said Gunaydin.

The judges requested a list of everyone who has visited Gunaydin and the other four suspects – Salih Gurler, Cuma Ozdemir, Hamit Ceker, and Abuzer Yildirim – while they’ve been in prison over the last two years. Further questioning of Yelki failed to yield clear and incriminating answers, and the judges released him.

Lead prosecuting lawyer Orhan Kemal Cengiz told Compass that records of the jail visits to Gunaydin may be inconclusive.

“These visits might be off the record [unofficial], we don’t know,” Cengiz said. “But we have a tiny hope that we may catch something through these records.”

Yelki, a former volunteer at Zirve Publishing Co., was taken into custody in February on suspicion that he had incited the five young suspects to kill the three Christians, Turkish Necati Aydin and Ugur Yuksel, and German Tilmann Geske, in April 2007.

Cengiz called Yelki’s testimony a “disaster.” Even though it is apparent to the court that Yelki has had many contacts with gendarmerie intelligence, Cengiz said, he was not able to explain the nature of his calls, claiming that he wanted to speak to them about the Bible.

“We are very suspicious about him,” Cengiz said. “Everyone is suspicious.”

As a result of the last hearing, the court also asked for a record of all of Yelki’s bank statements over the past few years to see if they point to ties with gendarmerie or other suspicious activities.

“To us it is obvious that Yelki is one of the links that connects these youngsters to upper levels,” said Cengiz. “But he refused to cooperate, and in my view it is also obvious that Emre was pressured to change his statement, because in his earlier statement that he gave the prosecutor, he accused Yelki of instigating them to commit this crime. But he changed after that.”

Cengiz said that Yelki made other misrepresentations, such as his claim in court to have stayed in bed for two months recovering from leg surgery, when telephone records showed he hopped between different southeastern Turkish cities during that time.

“It was obvious that he was telling a lot of lies, because he said that after the release from the hospital he rested for two months,” said Cengiz, “but according to his telephone he was traveling and very intensively, actually.”

Missionaries as Criminals

An undercover gendarme who works in drug and gun enforcement, Mehmet Çolak, also took the stand on Friday (May 22). Phone records show that he may have been one of the communication links between alleged masterminds and others, and his name was mentioned in an informant letter sent to the court.

His testimony, however, yielded no information helpful to prosecutors. When defense lawyers asked him which bureau of the gendarmerie follows missionary activities in Turkey, Çolak replied, “Counter-terrorism.” The response typified the defense argument that the Christian victims brought the murder upon themselves by undertaking missionary activity.

In their concluding statements, defense lawyers requested that the court conduct a thorough investigation involving police, the army and gendarmerie to establish whether missionary activities are a crime. The judges rejected their request.

Prosecuting lawyers said that the lawyers have been trying to vilify missionary activities from the beginning of the case in an attempt to gain a lighter sentence for the five young men and also to make a nationalist political point.

“It is a very poor tactic,” said Cengiz. “At the final hearing, they would like to make a defense that states, ‘This attack was provoked … You see these people [missionaries] are trying to divide our country.’ They want to say that this is an unjust provocation, and as a result these youngsters were very angry and lost their temper. But this is rubbish.”

Ergenekon Trial

Hearings and investigations of Ergenekon, a clandestine nationalist group believed to have sought to overthrow the government by engineering domestic chaos, continue apart from the Malatya trial.

Two suspects arrested in relation to the case, Aral and Veli Kucuk, a retired general, have also been implicated in the Malatya murders. They were both questioned by Ergenekon prosecutors and judges earlier this month.

Nearly 140 people have been arrested in connection to the case. Prime Minister Recep Tayyip Erdogan has been criticized for allegedly allowing indiscriminate arrests of people who oppose his political line and who are not connected to the “deep state” cabal.

Kemal Kerinçsiz, a Turkish lawyer famous for filing court cases and complaints against dozens of Turkish journalists and authors for “insulting Turkishness,” has also been arrested in relation to Ergenekon. Kerinçsiz is responsible for the cases opened against Turkish Christians Hakan Tastan and Turan Topal, who have been on trial for two years for “insulting Turkishness” because they spoke openly about their faith.

In the next Malatya court hearing scheduled for June 19, judges expect to hear the testimony of Aral and others who have been implicated.

Frustrations

Although it was expected that the Malatya hearings would become part of the Ergenekon trials, Cengiz said that chances are slim if the thin evidence thus far does not become more substantial.

Yelki’s release, he said, showed that although his testimony tainted his credibility, there was not enough evidence that he is connected to the case.

“My conclusion is that we’re going nowhere,” said a tired Cengiz, “because the powers behind the scenes were very successful in organizing everything. They organized everything, and we’re going nowhere.”

In order for the Malatya and Ergenekon hearings to merge, Cengiz said, the court will need something more solid than implicated names.

“We don’t have something concrete,” said Cengiz. “All these names are in the air … all connections show gendarmerie intelligence, but there is no concrete evidence yet, and apparently there will be none. The trouble is that it’s very frustrating – we know the story but we cannot prove it.”

Report from Compass Direct News

KENYA: CHURCH STRUGGLING AFTER ISLAMISTS DESTROY BUILDING

Six months after attack, Muslim assailants still at large; weary congregation faces heat, rain.

GARISSA, Kenya, March 5 (Compass Direct News) – Six months after a gang of Muslim youths ruined a church building in this town in northern Kenya, Christians still worshipping in the sweltering heat of the open air say they feel disillusioned that officials have done nothing to punish the culprits or restore their structure.

On a sunny afternoon last Sept. 14, when angry Muslim youths threw more than 400 members of the Redeemed Gospel Church out of their church building, the Christians hoped they would be able to return to the ruins of their former structure. That hope is quickly giving way to anger, hopelessness and despair.

“After six months in the open, the church feels tired and cheated,” said pastor David Matolo. “We are fed up with the empty promises from the government administration.”

He said the church, which began worshipping in Garissa in early 2001 with only a dozen members, is fast shrinking.

“Our church membership has decreased, which is of great concern to me,” he told Compass. “The church thinks that the government has decided to buy time – almost every month I do book appointments with the relevant authorities, who on several occasions have given us a deaf ear.”

Since the attack, church members have been meeting at the town show grounds. Just a few miles from the Somali border, the site has few trees to protect the congregation from the scorching sun, with temperatures ranging from 92 to 104 degrees F (30 to 40 degrees C).

Asked why he thought government officials were reluctant to grant the church a permanent place of worship as promised, an irritated Matolo did not hesitate to reply.

“The administration has decided, ‘kutesa [inflict pain on us],’ always making promises that never come to pass,” he said. “At times the provincial commissioner deliberately decides not to take my phone calls. I have had a painful experience.”

Matolo said he has asked the administration either to allow the church to build a new structure on land lying idle near a police training college or to let them return to their original site. “We are ready for any eventuality,” he said. “We feel that the administration is not concerned about our spiritual welfare.”

Asked about the pastor’s complaints, provincial police officer Stephen Chelimo told Compass, “The issue at the moment is not within my docket, but wholly rests upon the provincial commissioner.”

But Provincial Commissioner Stephen Maingi said the onus rested on the district commissioner. “Let the district commissioner sort this issue with the pastor,” Maingi said.

District Commissioner Onyango Ogango, in turn, indicated the church itself was the source of problems.

“If the church is allowed to return to their original site, we will expect a fight to erupt with the Muslims,” Ogango said. “Earlier on, the church began very well during its initial stage of inception with controlled worship, but later it turned out to hold noisy prayers and loud songs.”

Further questioned about these allegations, however, Ogango said he would call the pastor to discuss a resolution. Even so, Matolo said previous contact with the district commissioner did not leave him with high expectations.

“Our district commissioner seemed to have no feelings for our predicament,” he said. “The faces of the congregation members speak a lot.”

A glance at the worshippers confirmed his appraisal. They looked weary and anxious, with impending April rains expected to add to the indignity of their situation. Matolo said his congregation feels that soon it will be difficult to worship at all.

Even a temporary home did not appear to be forthcoming. The pastor said their request for a site near the provincial commissioner’s residence was dismissed on the grounds that it would create a security concern.

 

Radical Islamic Influence

Tensions between Christians and the Muslim-majority population in the semi-desert town of 20,000 people began in June 2007, when Muslims built a mosque too close to the church building – only three meters separated the two structures.

Matolo said pleas to District Commissioner Ogango did nothing to reverse the encroachment of Muslim worshippers.

Land issues alone have not been responsible for tensions in the area. The Rev. Ibrahim Kamwaro, chairman of the Pastors’ Fellowship in Garissa, said Matolo had offended Muslims when he preached to a lame Muslim man. Muslims were said to be upset that the pastor persuaded the disabled man to stop going to the mosque and instead join his church.

Matolo’s alleged promise to the disabled man of a better life offended area Muslims, Rev. Kamwaro said.

Christians feel increasingly hunted and haunted as the spread of Islamic extremism is fast gaining ground in this town, located about 400 kilometers (249 miles) from Nairobi, the capital. In neighboring Somalia, newly elected President Sharif Sheikh Ahmed on Feb. 28 offered the introduction of sharia (Islamic law) in exchange for a truce with a rebel extremist group said to have ties to al Qaeda, al Shabaab; the rebels said they would keep fighting. Many fear that Muslim youths in this lawless part of Kenya will be tempted to adopt the radical, uncompromising posture of the fighters.

To date, the gang of more than 50 Muslim youths who attacked worshippers and brought their church to ruins have not been apprehended. Members of the congregation feel justice is increasingly elusive.

In Garissa, Muslims restrict churches in other ways. Christians are not allowed to pray, sing or use musical instruments in rented homes owned by Muslims. No teaching of Christian Religious Education in schools is allowed; only Islamic Religious Knowledge is taught.

Garissa has more than 15 Christian denominations, including the East Africa Pentecostal Church, the Redeemed Gospel Church, the Anglican Church, Deliverance Church, Full Gospel Churches of Kenya and the African Inland Church.

Report from Compass Direct News