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Blog Everyday Thriving Wellbeing Practices

Laugh heals! The Benefits of Laughter and Humor in Our Well-being

Filipinos are known to be witty, fun-loving, humorous, and always smiling. It is common for Filipino citizens to turn a trending social issue into memes to lighten the mood or make the problem a lot easier to take. On TV and in street bars, there are stand-up comedians entertaining people with banter and jokes, and in a family setting, there will always be that one dad or uncle who is a “jokester”. According to anthropologist  Dr. Clemente Camposano, Chancellor of UP Visayas, jokes allow people to tackle real problems “in a manner that does not create tension.” 

So what do laughter and humor have to do with our well-being? 

Positive psychologists are particularly interested in the significance of humor as a character strength and a virtue that is crucial to human flourishing (Peterson & Seligman, 2004). It makes sense that those with a good sense of humor will be in a better position to handle trying circumstances, enjoy more cohesive relationships, find humor in all kinds of experiences, and benefit from more positive mental and physical health. (Martin, 2019).

Many studies have discovered that engaging in a humor exercise is associated with a positive mood, increased life satisfaction and a pleasurable and engaged life, and positive cognitive appraisals (Edwards, 2013, Maiolino & Kuiper, 2016, Ruch, Proyer, & Weber, 2010, Samson & Antonelli, 2013). Adaptive humor is linked with increased stable positive mood and decreased stable negative mood (Cann & Collette, 2014). On the other hand, detrimental humor (such as sarcasm and self-deprecating humor) is thought to have possible drawbacks like reduced relationship quality and low self-esteem (Martin, 2019). Existing research suggests that humor may have a variety of health benefits for patients, including improved interpersonal relationships, higher pleasant emotions, increased immunity, reduced pain, and happy emotions (Gelkopf, 2011).

According to Dr. Maria Rhodora Ancheta of the Department of English and Comparative Literature, College of Arts and Letters, University of the Philippines Diliman,  “national humor” unites Filipinos and is a potent showcase of “Filipino-ness.” At times of crisis, it serves as a “social glue” that unites all Filipinos who have gone through the same experiences. This shared laughter is what builds the essential solidarity that enables everyone to understand that many people can connect to their experiences. Despite our daily struggles, traumatic experiences, and embarrassing situations, laughing and humor provide us with comfort and positivity and pave the way for how we socialize with a sense of humor.

As it lessens the weight of difficult emotions, humor fits under the category of emotion-focused coping. Pinoys utilize comedy as a coping mechanism. By focusing on the funny parts of every situation they encounter instead of the issues at hand, they avoid life’s toughest headaches. Filipinos are able to boost one another’s spirits in the midst of hardship, making stressful circumstances more cheerful and less serious.

Humor is associated with innovation and productivity. Pinoys use their creativity to make others laugh. Filipinos are also quite talented at adapting and localizing foreign memes. They establish a distinctively Pinoy meme culture by combining elements of Filipino culture into memes, which distinguishes their sense of humor from those of other ethnic groups. Filipinos enjoy a bubble of happiness that is resonated with their common norms and shared experiences in diverse situations.

Filipinos use humor to resolve disputes without raising stress. Yet, humor may also be a technique for Filipinos to communicate hatred without raising tension or to channel their unfavorable sentiments toward others without immediately leading to heated confrontations. Laughter can sometimes disguise and deter Filipinos from taking critical things seriously. We utilize comedy to communicate our identities as well as our ideas and perspectives, some of which may offend certain individuals. Filipinos have discovered a means to spread relevant ideals and viewpoints based on current national realities by using comedy.

Then, what’s the difference between humor and laughter? Humor is an attitude. The ability to view the world as something other than awful (Ellis & Adams, 1994). It’s the ability to be childlike, not take things too seriously, and wear a positive worldview lens. Laughter is an expression of the outcome of humor. 

We are left with the questions of how genuine laughter can be the best medicine and how the power of humor heals.

Here are some benefits of laughing:

There is something sacred about humor. If you can laugh at yourself, then you can forgive yourself. And if you can forgive yourself, you can forgive others.

—Bianca L. Rodriguez, LMFT

Laughter can improve relationships and your understanding of both yourself and others.

According to Scott, people laugh in order to get closer to each other. “Laughter is the social glue that makes and strengthens our links with other people.”

Remember the last time you found someone attractive because of their smile? It helps defuse conflict and adds positivity to conversations. Promotes and enhances teamwork and group bonding.

Laughing can help to reduce stress, as well as tension and anxiety. In the long run, it can boost resilience, increase joy and zest for life, and elevate mood and memory. Laughter alters your perception, enabling you to perceive situations in a more practical and non-threatening way. A light-hearted viewpoint fosters psychological distance, which can assist you in resolving conflict and preventing feelings of overwhelm. You can unwind and recharge with laughter. It lowers stress and boosts energy, allowing you to maintain focus and accomplish more.

Humor brings comfort and eases physical pain.

We know that laughter has been shown in studies to improve your pain threshold, likely due to an endorphin-mediated opiate effect. What is interesting is that this appears to be independent of your mood, meaning that it can have a positive effect even when you are down.

— Robert Bonakdar MD, FAAFP, FACN

Laughter can prevent heart disease and improve heart health. It improves sleep, boosts immunity, and lowers stress hormones. Laughter stimulates many organs, increases the amount of oxygen-rich air you breathe in, stimulates your heart, lungs, and muscles, and increases the amount of endorphins your brain releases.  Additionally, laughter can also increase blood circulation and help with muscle relaxation, which can help alleviate some of the physical symptoms of stress.

According to Dr. Lee Birk, who led a study of the interaction between the brain, behavior, and the immune system, “the anticipation of a happy laughter experience lowers levels of three stress hormones: cortisol, epinephrine (also known as adrenaline), and dopac.”

Tips on how to bring more laughter into our lives:

The half-smile is a relaxation technique that helps you feel calmer and accept the reality of stressful situations. Half-smiling is achieved by relaxing your face (from your brow to your jaw and chin) and raising your lips into a tiny half-smile. The act of smiling, whether real or fake, causes your body to release endorphins, which are feel-good chemicals. Furthermore, a fake smile tends to lead to a genuine one, making laughter easier to come by and, as a result, relieving stress more easily.

Spend more time around funny people. Social support is an essential component of stress management. Find a friend or group of friends with whom you can share your frustrations and challenges while also laughing about them. Even if your friends are not present, you can lift your spirits by thinking about the retelling that will take place later.

Watch or listen to stand-up comedy and or read funny books. 

Adults frequently believe that they must always act in an “age-appropriate” manner. However, if being silly and playful made you happy when you were 12, it is likely that it will make you happy now. Don’t deny yourself happiness because you feel obligated to act a certain way.

Even in the face of difficulties and hardships, Filipinos are known for having the highest levels of happiness. The Philippines ranked as the third-happiest nation in the world in Gallup’s 41st Annual Global End of Year Survey. It is noteworthy that Filipinos use their “national humor” in various contexts and for various purposes. Being able to see the situation through the optimistic lens of humor rekindles Filipinos’ hope and sense of community in overcoming whatever life throws at them. On the bright side, always finding a reason to smile in the middle of a storm adds up to the genuineness of Filipino humor.

References:

  • Ancheta, Maria Rhodora G. (2011) Halakhak: Defining the “National” in the Humor of Philippine Popular Culture. Thammasat Review, 14 (1). pp. 35-60. ISSN 0859-5747
  • Samuels, Roanne (2019) Filipinos and Their Contagious Laughter. The Power of Humor to Heal.https://kalamansijuice.com/filipinos-and-their-contagious-laughter-the-power-of-humor-to-heal/
  • Field, Barbara (2021) The Health Benefits of Humor and Laughter. Reviewed by David Susman, PhD. https://www.verywellmind.com/health-benefits-of-humor-and-laughter-5101137
  • Robinson, Lawrence; Smith, Melinda;  M.A. and  Segal, Jeanne Ph.D. (2023) Laughter is the Best Medicine. https://www.helpguide.org/articles/mental-health/laughter-is-the-best-medicine.htm
  • Yim, J. (2016). Therapeutic Benefits of Laughter in Mental Health: A Theoretical Review. The Tohoku Journal of Experimental Medicine, 239(3), 243–249.
  • Speer, M. E., & Delgado, M. R. (2017). Reminiscing about positive memories buffers acute stress responses. Nature Human Behaviour, 1(5), 0093.
  • Romundstad, S., Svebak, S., Holen, A., & Holmen, J. (2016). A 15-Year Follow-Up Study of Sense of Humor and Causes of Mortality: The Nord-Trøndelag Health Study. Psychosomatic Medicine, 78(3), 345–353.
  • Manninen, S., Tuominen, L., Dunbar, R. I., Karjalainen, T., Hirvonen, J., Arponen, E., Hari, R., Jääskeläinen, I. P., Sams, M., & Nummenmaa, L. (2017). Social Laughter Triggers Endogenous Opioid Release in Humans. The Journal of Neuroscience, 37(25), 6125–6131.
  • Buchowski, M. S., Majchrzak, K. M., Blomquist, K., Chen, K. Y., Byrne, D. W., & Bachorowski, J.-A. (2007). Energy expenditure of genuine laughter. International Journal of Obesity, 31(1), 131–137.
  • Sangco, Andrea. When In Manila Bob  May 11, 2006. https://www.wheninmanila.com/draft-here-are-4-reasons-why-filipino-humor-is-noteworthy/
  • Robinson, L., Smith, M., & Segal, J. (2021). Laughter is the Best Medicine. Retrieved from the Help Guide website: https://www.helpguide.org/articles/mental-health/laughter-is-the-best-medicine.htm [Last updated: July 2021]
  • Mayo Clinic. Stress Management. Retrieved from the Mayo Clinic website: https://www.mayoclinic.org/healthy-lifestyle/stress-management/in-depth/stress-    relief/art-20044456 [Last updated: July 29, 2021]
  • Lonczak , Heather S., Smith, William. Humor in Psychology: Coping and Laughing your woes away. Retrieved from the Positive Psychology website: https://positivepsychology.com/humor-psychology/#strength [Last updated: July 08, 2020]
  • Scott, Elizabeth; Chung, Adah. How to Use Humor to Cope with Stress. Retrieved from the https://www.verywellmind.com/maintain-a-sense-of-humor-3144888 website [Last updated: June 12, 2022]
  • Lapena, Carmela. Use Pinoy ‘national humor’ to diffuse conflict, survive tough times. Retrieved the  from https://www.gmanetwork.com/news/lifestyle/content/284308/use-pinoy-national-humor-to-diffuse-conflict-survive-tough-times/story/ website. [Last updated: November 29, 2012]
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Blog Everyday Thriving

Parents, here’s what it means to teach your kids about bodily autonomy

Parents and adults from conservative cultures may find it difficult to open up to discuss sexuality at home. They may also feel that they lack the knowledge, so they couldn’t start a conversation about it. They may also think that children must not learn about sexual intercourse and related behaviors at a young age. It is a myth that we would like to address immediately. Sexuality education does not only encompass teaching about the “sexual act”. In fact, it entails significantly more, including forming social relationships, communication, and roles and activities they like to partake in in the future. Children should have a consistent, reliable adult in their lives, if they are to start knowing themselves, and the world around them.

Sexuality is …a central aspect of being human throughout life encompasses sex, gender identities and roles, sexual orientation, eroticism, pleasure, intimacy and reproduction.

Sexuality is experienced and expressed in thoughts, fantasies, desires, beliefs, attitudes, values, behaviors, practices, roles and relationships. While sexuality can include all of these dimensions, not all of them are always experienced or expressed.

Sexuality is influenced by the interaction of biological, psychological, social, economic, political, cultural, legal, historical, religious and spiritual factors.” (World Health Organization, n.d.)

Sexuality Education should provide young people with the knowledge, skills and efficacy to make informed decisions about their sexuality and lifestyle. (United Nations for Youth, n.d.)

Sexuality is a broad topic, so it is understandably difficult to start to talk about it. So, in this blog, we are focusing on bodily autonomy for toddlers (2-3 years old) and preschool aged children (3-5 years old). We start small. We adhere to sexuality-related age-appropriate themes to teach the children and the young people. But this is also to highlight how important it is to begin sexuality education in childhood. The relationships surrounding the child are already a valuable training ground for them to learn how to assert themselves, in the things that make them comfortable and uneasy. The decisions that they learn to make at an early age, they will be able to bring with them as they grow older. 

So, let’s talk about bodily autonomy.

Bodily autonomy is defined as the right of an individual to have control over their body, and withdraw consent from activities involving their body at any time. (Abegdesan, 2022)

What does bodily autonomy look like in a caregiver-child relationship? 

It begins with labeling of private parts correctly. Instead of banana, we teach children to refer to it as penis o titi/tite. And instead of flower, we call it vagina o pepe. 

    From here, we could start introducing them to the concept of bad touch versus good touch. What body parts can people, even family members touch? What body parts can they not touch?

    And finally, consent. We can teach children consent through modeling. Practice asking questions to children: May I kiss you? May I hug you? May I touch you? 

    Inform them that they can always say no, without the need to justify. And that their no’s should be respected, and that they have the right to decide if they want to do or engage in something, because it involves themselves, their bodies, and their comfort. We also should not ask or force them to hug or high five an older relative or a friend during social gatherings. 

    From teaching children consent, they can already spot and name the violations that could be done to them. You may also tell your child to go to you if something or someone has made them feel uncomfortable. 

    The themes of your conversations with your kid will progress as they age. Here are some helpful websites that you may use to look for topics to teach your child about sexuality. https://rootsofhealth.org/ | https://www.scarleteen.com/

    The provided websites offer an array of topics related to sexuality. Their manner of giving information is based on what teenagers are curious about during their adolescent years. You will notice that the topics range from body anatomy, self-awareness, and communication, to sexual behaviors. It offers plenty of entry points when you try to provide a safe space, where your children can safely ask questions and be informed of matters that concern them as humans.

    Your encouragement to them to talk openly about sexuality will impact their decisions in the future. If at home your children are able to understand and practice their rights, and are able to ask questions without being invalidated, they will be able to know in the future what information, options, and services should be available for them. 

    Individuals who experienced meaningful respect at home can give it to other people! 

    Getting support from your community/ies. Parenting is challenging. And to learn the preferable ways to foster a child’s development is an added challenge, especially if it involves updating your cultural beliefs! So it is highly encouraged that you also get your personal support from communities who also advocate for sexuality education in children and teens.

    References:

    Categories
    Blog Everyday Thriving Thrive at Work

    Creating workplaces where “care” matters

    The month of October is Mental Health Month, and this year we are focusing on how to build workplaces that embody wellbeing. To learn more about our ongoing work with organizations to create these cultures of care in their workplaces, stay tuned for our upcoming activity Leading with Care: The Neuroscience and Practice of Leading a Culture of Care in the Workplace on 07 November 2023.

    In We Thrive, we look at mental health as the coming together of many different factors which determine the capacity of a person to live in a way that allows them to reach their fullest potentials. Of course, our individual exercise of our faculties is critical: how we cope with difficult experiences and savor positive ones; how we pay attention to how we feel and think about ourselves and the world; how we interact with others and take part in their lives; and so on. Nowadays, we refer to things like this using the umbrella term “self-care” (ISF, 2023). But as we probably already know, individual efforts are sometimes not enough to reach. We don’t always cope particularly well; we aren’t always able to stop and smell the roses; we aren’t always able to pay attention to what’s happening; and our ability to be part of other people’s lives, or let them be part of ours, is not always at its best. Sometimes, you need help. “The ability to ask for and obtain help is a valuable life skill,” as psychologist Debbie Sorensen puts it, partly as a comment to our culturally-ingrained hyper-focus on independence (Sorensen, 2022). So besides “self-care”, realizing our potentials includes the essential component of togetherness, where interdependence is just as prized as independence, and where reaching one’s potentials is not simply an individual effort. We can call this “community care”: as author and psychotherapist Minaa B. defines as “[using] our power, privilege, and resources to better the people who are both in and out of our scope of reach” (Minaa B., 2021). 

    The idea that “our wellbeing is contagious” gives us a sense of how embedded the impulses of community care actually is in our human makeup, and how our own health and flourishing depends as much on others as it does on our own efforts in ways that sometimes surprises us (Suttie, 2020). And in relation to workplace stress and one of the primary mental health challenges of “[managing] the pressures so that life is productive and enjoyable” (Teasedale, 2006), the idea of community care can provide a more integrative approach to ensuring the wellbeing of people in the context of groups and institutions. We know for example the consequences of a lack of consideration of wellbeing can be, with losses in the millions whether we’re referring to potential profits or working days lost to attrition or sick leaves (Graveling et al., 2008). Conversely, we know about the even greater benefits taking wellbeing seriously has to all kinds of organizational and business outcomes (Sears, Shi, Coberley, & Pope, 2013). But where do you begin? In this article, we want to share some advice about how to apply the concept of “community care” to thinking about how organizations can build up its practices towards creating workplaces where “care” is integral rather than supplemental to the overall business strategy.

    Thanks to some clever analysis of the literature, researchers were able to offer a more condensed definition of this widely and wildly defined idea of self-care: “The ability to care for oneself through awareness, self-control, and self-reliance in order to achieve, maintain, or promote optimal health and well-being” (Martínez, Connelly, Pérez, & Calero, 2021). Using these three concepts, we can organize our thinking about wellbeing along these lines and how they might apply to community care. How can workplaces create spaces and relationships where people can support each-other’s capacities for awareness, self-control, and self-reliance?

    1. Awareness. This is about the ability to monitor, measure, and interpret one’s experiences (or “symptoms”, as used in their paper). This awareness is the natural first step to achieving wellbeing: after all, you cannot act wisely without the appropriate information. Applied to community care, this means helping each-other bring attention to our concerns, whether this means identifying specific forms of support or simply articulating some difficulty in or out of work in order to have some much-needed emotional release. Besides this, it also means helping each-other bring attention to our wins, allowing us to become more present to moments worth celebrating and appreciating. And building on the idea of interpretation, awareness is about bringing attention to the “meaning” of experiences, and helping each-other discern how our experiences at work match up with our values, beliefs, goals, and how we want life to be in general.

    Reflection: Are employees afforded the necessary resources, opportunities, and structures to cultivate greater awareness? Do the relationships between peers and between team members and team leaders foster a sense of safety and security where people are not only able but encouraged to work together to identify, articulate, and respond to their experiences as a community?

    1. Self-control. In the words of Martínez and colleagues, self-control is the “product of a person acting as a unitary being and engaging in regulation and control of their self and emotions”. Achieving wellbeing, whether we like it or not, requires perseverance, sustained effort, and more than a little strategizing. Applied to community care, this means helping each-other initiate and build on the habits necessary for regulation, maximizing our individual abilities to contain and ground ourselves. It also means creating relationships and systems within the workplace that don’t unnecessarily tax these abilities. Borrowing the researchers’ use of the term, self-control in the context of community care means thinking of the community as a “unitary being”, where each person must in some ways exercise responsibility for another’s capacity to recover and return to states of calm and ease.

    Reflection: Are employees afforded the necessary resources, opportunities, and structures to cultivate greater self-control? Do the relationships between peers and between team members and team leaders foster that sense of trust that, to the extent possible, we can rely on one-another as a means of regulating when things get tough? 

    1. Self-reliance. Though not defined directly in the study, the researchers offered a case study about a man who “sustained a wound to his right leg when he slipped in a canyon” but that, while he “was aware of the injury”, the man “did not treat the wound, and his entire leg became swollen, red, and hot”. So while taking consideration of the case study’s particular context, we can think of self-reliance as our ability to initiate the appropriate actions by ourselves, which requires a level of self-efficacy, self-trust, and a general belief that we can do something with our circumstances. Applied to community care, this means helping each-other create the necessary cognitive and behavioral scaffolding in our work to both have the appropriate level of trust in our own abilities (remember: asking for help is an important skill) and the necessary skills for acting on that self-confidence in productive and meaningful ways. Using the case study, self-reliance is both about trusting that your team will help you with the wound and also about your team trusting you enough to at least clean and dress the wound first.

    Reflection: Are employees afforded the necessary resources, opportunities, and structures to cultivate greater self-reliance? Do the relationships between peers and between team members and team leaders create an environment that is not only challenging but also encouraging? 

    For mental health support services, email us at resilientteams@wethrivewellbeing.com or contact us to sign-up for sessions with our mental health clinicians.

    References (in order of appearance)

    1. https://isfglobal.org/what-is-self-care/ 
    2. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8488814/ 
    3. https://psyche.co/guides/how-to-ask-for-help-without-discomfort-or-apology 
    4. https://www.wellandgood.com/what-is-community-care/ 
    5. https://greatergood.berkeley.edu/article/item/why_taking_care_of_your_own_well_being_helps_others 
    6. https://www.sciencedirect.com/science/article/abs/pii/S1476179306000188 
    7. https://www.ncbi.nlm.nih.gov/books/NBK75294/ 
    https://www.liebertpub.com/doi/full/10.1089/pop.2012.0114
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    Blog News & Events

    Thrive! is one of Anvil Publishing’s MIBF Bestsellers

    We’re delighted to share that “Thrive! A Parent’s Journey to Resilience” is part of the top 10 bestselling books of Anvil Publishing at the Manila International Book Fair 2023!

    https://www.instagram.com/p/CxsYW1ZB3Dy/?utm_source=ig_web_copy_link&igsh=MzRlODBiNWFlZA==

    Copies of Thrive! are available at the We Thrive Clinic in Tektite and online through Lazada and Shopee.

    Categories
    Blog Everyday Thriving Thrive at Work Thrive in School Wellbeing Practices

    To hear and be heard: ideas for meaningful conversations for nurturing life

    The month of September is celebrated globally as Suicide Prevention and Awareness Month. To learn more about suicide and how we can support each-other, see this article. If you need to talk to someone or if you are in need of urgent help, please proceed to the nearest hospital emergency room, or proceed to the end of this article for the contact numbers of various local 24/7 crisis lines.

    Stereotypes aside, as an organization providing psychological care, We Thrive’s work admittedly has a lot to do with conversations. It is something we take for granted, not always realizing that this very peculiar human capacity is one of the building blocks of human civilization (Crystal et al., 2023). Conversations are also one of the building blocks of human life: as psychologist Lucy Foulkes puts it, when conversations “allow us to learn something important about ourselves, about the other person, or about the world” (Foulkes, 2021), truly remarkable things happen. Such conversations, when they are “meaningful”, can turn even otherwise mundane chatter (what we label “small talk”) into subtle gateways for deeper interactions (Macquire, 2023). They make possible the flourishing of all those aspects of being human: sensing and holding our emotions (Lieberman et al., 2007), articulating the various aspects of the self (McLean and Morrison-Cohen, 2013), developing new behaviors and perspectives (Albright et al., 2016), relieving and easing painful experiences (Kardas, Kumar, and Epley, 2021), making sense of life as a whole (Tarbi et al., 2021), and much more. Speech of this kind has a literal healing effect, hence the well-earned stereotypical predominance of “talk therapy” methods in clinical psychological practice (Lindberg, 2023).  As social beings, as author Arthur Dobrin puts it: “With conversation, we find a place where we belong” (Dobrin, 2011).

    In our ongoing observance of Suicide Prevention and Awareness Month, we want to offer some practical points for reflection for having meaningful conversations, particularly those you want to check in on and support through difficult experiences.

    The look and feel of a meaningful conversation

    The main feature of a meaningful conversation is the experience of being “heard” — an experience which is, without exaggeration, “one of the most basic, yet potent needs we have as social beings” (Fowler, 2022). Most of us know from personal experience how painful not being heard can be, and how influential it can affect our own ability to hear others. Not being heard can have many precipitating factors: maybe there are basic differences in communication style (Khiron Clinic, 2021); or maybe the capacities of one or both people in the conversation to hold big or uncomfortable feelings are limited (Brosch, 2015). It could be some other factor, like adverse childhood experiences (Zlate, 2020), which are not within our present control. Whatever the case, when we are not heard, some of our most fundamental needs — the needs to feel that “we are taken seriously, that our ideas and feelings are acknowledged, and that we have something to share” (Nichols, 1995) — cannot be met.

    So how do we get to meaningful conversations where we feel taken seriously, acknowledged, and feel that what we share has value? We may be tempted to offer advice right away or resort to offering affirmation.

    But “problem-solving” is not the same as “hearing”, and our impulse to give instructions or shoo away difficult feelings with aspirations of pleasantness, while usually very well-intentioned, may not reflect the other person’s true needs. This is what is often meant by “toxic positivity”: when the resolution to be quote-unquote “happy” is not grounded in the present reality which might demand more emotional complexity.

    So having said that, what does “hearing” actually look like? Thankfully, a few scholars have looked into this. In a series of studies, the concept of being “heard” — described by the authors succinctly as “a key variable of our time”, given our modern propensities for distractions — was operationalized according to five components (Roos, Postmes, and Koudenburg, 2021). Here, we will present how these were understood and some points for reflection to guide how we apply these to making our conversations truly meaningful. 

    1. Recognizing our “voice”. This is about “being able to express myself freely, that is, being able to say what I want to say.” In meaningful conversations, there must be that sense that, while some social filters might be appropriate in any given situation, we are able to say what we think or feel without fear of being criticized, demeaned, or thought poorly of. It is the sense that, right or wrong aside, what we say is welcomed.

    Reflection: In our conversations, do we offer a sense of security that allows the other person to say what they need to say, and that we are willing and able to welcome what they say — even if they’re about something difficult and uncertain?

    1. Receiving “attention”. This is about feeling that the other person “focused their attention on what I said”. In meaningful conversations, there is a conscious effort to home in on the details, verbal or otherwise. It is the sense that what we say merits curiosity, and that there is a richness in what is being said that is worth patiently drawing out.

    Reflection: In our conversations, do we offer expressions of interest that communicate to the other person that what they have to say is important, and that we really want to understand them?

    1. Receiving “empathy”. This is the perception that “the other tried to take my perspective and emotionally understand me.” In meaningful conversations, the affective contents of what we say — not just the words, but the conditions that led us to say what we say — are appreciated. It is the sense that the other person is resonating with us at a level that is deeper than the dictionary definitions of our statements, and that we are allowed to speak with more vulnerability, confident that, at the minimum, our vulnerability will be cared for.

    Reflection: In our conversations, does our presence invite the other person to let their guard down, even a little, so that what they say communicates more truthfully what their hearts dictate? (At least to the extent possible, given the circumstance. Emotions are complex, after all!)

    1. Receiving “respect”. This is the feeling that the other person “valued what I said (my voice) and me as a person”. In meaningful conversations, while all human activity is prone to human errors of misunderstanding, we are taken and honored as we are. It is the sense that whatever prejudices there may be are set aside — or at least owned up to, honestly — and that the interaction is grounded in a commitment to the fact that we are human beings deserving of compassion.

    Reflection: In our conversations, does our approach show the other person that we accept and honor them as they are, however and whatever they may be?

    1. Experiencing “common ground”. This is the perception that we can “understand each other’s point of view”. In meaningful conversations, there is a kind of exchange that allows both people’s perspectives to be influenced in a constructive way, allowing not just greater understanding of the nuances of these differences, but a greater appreciation of how such differences can lead to the same goals of cultivating a more meaningful life. While there may be significant divergences in the way we come to our conclusions, these conclusions are ultimately grounded on a desire for the greatest good — and that our conception of the “good” can be deepened and strengthened by one-another.

    Reflection: In our conversations, do we communicate an openness to hearing the other person’s views, and an openness for our own views to be positively influenced by them?

    Being able to initiate and sustain such a potent human activity is one of our best means for promoting healing for ourselves and one-another. By cultivating these five components, we can be better placed to leverage the power of conversations to cultivate human flourishing both within and beyond our difficult experiences.

    For mental health support services, email us at resilientteams@wethrivewellbeing.com or contact us to sign-up for sessions with our mental health clinicians.

    If you need to talk to someone or if you are in need of urgent help, please proceed to the nearest hospital emergency room, or call these 24/7 crisis lines:

    DOH-NCMH Hotline

    0917-899-USAP (8727)

    0966-351-4518

    0908-639-2672

    (02) 7-989-USAP (8727)

    1553

    Hopeline PH

    0917-558-HOPE (4673)

    0918-873-4673 (HOPE)

    (02) 8-804-HOPE (4673)

    2919

    In Touch Crisis Line

    0917-800-1123

    0922-893-8944

    (02) 8-8937603

    References (in order of appearance):

    1. https://wethrivewellbeing.com/world-suicide-prevention-day-responding-to-suicide-with-resilience-and-compassion/ 
    2. https://www.britannica.com/topic/language 
    3. https://psyche.co/guides/how-to-have-more-meaningful-conversations 
    4. https://carolinemaguireauthor.com/how-to-make-small-talk/ 
    5. https://www.healthline.com/health/mental-health/talk-therapy#how-effective 
    6. https://pubmed.ncbi.nlm.nih.gov/17576282/ 
    7. https://www.tandfonline.com/doi/abs/10.1080/15283488.2013.776498 
    8. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5344154/ 
    9. https://www.apa.org/pubs/journals/releases/psp-pspa0000281.pdf 
    10. https://www.sciencedirect.com/science/article/abs/pii/S0738399121003335 
    11. https://www.psychologytoday.com/intl/blog/am-i-right/201112/conversation-makes-us-human 
    12. https://thedmcclinic.ie/blog-the-importance-of-being-heard/ 
    13. https://www.goodtherapy.org/blog/listen-up-why-you-dont-feel-heard-in-your-relationship-0810154  
    14. https://www.pacesconnection.com/blog/adverse-childhood-experiences-and-interpersonal-relationships 
    15. https://www.compassionate.center/docs/Why-listening-is-so-important.pdf 
    https://psyarxiv.com/73jgn
    Categories
    Blog Everyday Thriving

    Pag-unawa sa ating layunin: mga ideya mula sa Sikolohiyang Pilipino

    Isa sa mga pinakaimportanteng aspeto ng trabaho namin sa We Thrive ay ang

    pagsuporta sa sa mga indibidwal at mga organisasyon para mas mabuo ang kanilang kakayahang intindihin, himayin, at isakatuparan ang kanilang mga layunin.

    Lahat tayo ay may sarili nating layunin, at lahat tayo ay may sarili nating paglalakbay patungo kung saan-man tayo pinapadala ng layunin na ‘to. Ang pagtuklas nito ay pwedeng mangyayari sa pagsusuri sa kung ano ba talaga ang mahalaga sa sarili nating buhay; sa pag-unawa ng ating mga kakayahan natin, at kung para saan ba talaga yung mga nasasabing “skills” and “talents” na ‘yon; at sa pagbibigay ng oras at lakas sa serbisyo ng tinatawag na “greater cause”, katulad ng relihyon, kabansaan, at iba pa (Suttie, 2020). Kung anuman yan, alam natin na yung pagkilala ng ating layunin sa buhay — or sa ibang salita, “sense of purpose” — ay nakabuti sa ating kabuoang kalusugan (Whitbourne, 2023). Sa sarili nating salita: ang “sense of purpose” ay nakakabuti sa ating “pagkatao”, o ang pagkakila at pag-isabuhay ng ating “shared humanity”; at ang ating “pakikipagkapwatao”, o ang pagpapakita ng ating pag-unawa ng pagkatao ng iba sa ating pakikipag-ugnayan sa kanila (Lagdameo-Santillan, 2018). Sa ating kultura, importante ang dalawang aspeto na ito sa ating pang-araw-araw na pagbubunyag ng ating layunin sa buhay.

    Ang kagandahan sa ating wika ay pwede pa nating mas laliman ang ideya na ito. Sa mga pag-aaral sa Sikolohiyang Pilipino, isa sa mga natunan natin ay kayang ibuod ang usapan tungkol sa layunin sa buhay sa ating karanasan ng pagkatao at pakikipagkapwatao. Sa kulturang Pilipino, ang “shared humanity” — ang ideya na nakasalalay ang ating karanasan bilang indibidwal sa konsepto na tayo ay isang bahagi na bumubuo sa isang mas malaking nilalang — ay hindi lamang natutunan pero sinasabuhay. Isa pang tawag sa oryentasyon ng isang kultura tungo sa pangkalahatan ay “collectivist” (Suh and Lee, 2020). At kitang-kita ito sa wika natin mismo. Sa isang pag-aaral na sinulat ng propesor ng pilosopiya na si Jacklyn Cleofas: “The focus on kápuwâ is so important that it is a central feature of the language; the prefix ka- specifically derives from kápuwâ and is used to form nouns that denote companion or fellow in some specific domain or activity” (Cleofas, 2016). Ka-patid, ka-klase, ka-biyak, ka-irog, — ang aspeto ng “kapwa” o “kapuwa” ay isa sa mga nagbubuo ng konsepto natin ng ating mga kaugnayan sa iba at sa ating sarili. Karagdagan sa puntong ito, sinipi ni propesor Jacklyn Cleofas sa kanyang pag-aral ang iba pang mga sikolohista na umakda sa librong “Social Psychology in the Philippine Context”, kung saan sinabi na: “the core descriptive concept for Filipino psychology is relational rather than personality or value-laden” (Macapagal et al. 2013, 13). Sa ibang salita: ang puso ng sikolohiya ng Pilipino ay nasa ating pakikipag-ugnayan sa iba.

    Maliban sa paghatid at pagtanggap ng impormasyon, isa sa mga pinakaimportanteng tungkulin ng wika ay bilang instrumento sa pagkikilala sa ating sarili at sa ibang tao — sa ating pagkatao at sa pagkatao ng iba (Britannica, 2023). Kung makikinig tayo sa bigat na binibigay nito sa konsepto at karanasan ng “kapwa”, ano kaya ang pwede natin matunan sa sarili nating wika tungkol sa ating layunin sa buhay at yung bumubuo sa ating “pagkatao”? Para sa Buwan ng Wika, magbibigay tayo ng tatlong maiikling pagninilayan ukol sa ating mga “paninindigan” o “convictions” na inilista ng tinatawag na “Father of Filipino Psychology” na si Dr. Virgilio Enriquez sa isang papel na pinamagatan “Filipino Psychology in the Third World” na inilathala nuong 1977 (Enriquez, 1977):

    Paggalang” o respect

    Sa pang-araw-araw, tayo ay nagbibigay-galang sa mga iba’t ibang mga tao (katulad sa mga mas nakakatanda sa atin sa pamilya), mga bagay (katulad ng mga mana’t manang gamit o “heirloom”), at mga pinaniniwalaan (katulad ng relihiyon). Ginagalang natin ang mga ito kasi, sa iba’t ibang paraan, importante sila. Kaya gusto natin siyang ingatan, ayaw natin siyang sayangin, at iba pa. Pwede natin tanungin ang ating mga sarili kung bakit nga ba natin ginagalang ang mga ito. Bakit nga ba sila importante? Paano ba natin ito ginagalang? At ang paggalang ba natin sa mga ito ay nakakabuti sa ating buhay, o kaya’y ang ating paggalang ay posibleng humahadlang sa ating tunay na layunin sa buhay?

    Pagdamay” o helping

    Sa orihinal na papel ni Enriquez, ang pagsasalin sa “pagdamay” ay “helping”. At totoo naman na ang pagtulong ay isang aspeto ng pakikiramay. Pero sa ating wika, pag sinasabi na “damay” tayo sa isang tao o sitwasyon, hindi lang ibig-sabihin na nagbibigay tayo ng suporta sa usapan ng pera o gamit lamang. Ang pagdamay ay mas malalim pa dun, sapagkat ang binibigay natin ay ang ating oras at lakas — ang ating pagkatao. Pwede natin tanungin ang ating mga sarili kung paano ba tayo nakikiramay. Bakit ba tayo nakikiramay, at paano ba natin pinagdedesisyunan kung kanino tayo makikiramay? At anong mga aspeto ng ating pagkatao ba yung ating inaalok pag tayo ay nakikiramay?

    Pagpuno sa kakulangan” o understanding limitations

    Isa sa mga punto ng ating pagkatao ay meron tayong mga limitasyon. May mga limitasyon tayo sa ating mga kakayahan, kaalaman, at kagalawan. Meron din tayong mga limitasyon sa atin kaisipan, karamdaman, at kiling. At siguro ang pinakaimportanteng limitasyon: balang araw, magtatapos ang ating buhay. May hangganan hindi lamang ang mga bagay na kaya nating baguhin o likhain, pero pati na rin ang ating oras mismo sa mundo. Pwede natin tanungin ang ating mga sarili kung paano ba natin nauunawan ang ating mga kakulangan. Ano ang mga kakulangan sa ating buhay na pwede nating asikasuhin tungo sa ating layunin? Paano natin malalaman kung anong mga kakulangan sa atin ay dapat sikapin nating ibago, o dapat sikapin nating tanggapin? At ano nga ba ang kailangan nating maranasan at matupad sa buhay nating may hangganan?

    Para sa mga serbisyo ukol sa ating mental health at pangkabuoang kalusugan, mag-email sa resilientteams@wethrivewellbeing.com at kausapin para makilahok sa aming mga aktibidad kasama ang aming mga mental health clinicians.

    References (in order of appearance)

    1. https://greatergood.berkeley.edu/article/item/seven_ways_to_find_your_purpose_in_life 
    2. https://www.psychologytoday.com/intl/blog/fulfillment-at-any-age/202305/what-gives-your-life-a-sense-of-purpose 
    3. https://www.pressenza.com/2018/07/roots-of-filipino-humanism-1kapwa/ 
    4. https://archium.ateneo.edu/cgi/viewcontent.cgi?article=1012&context=philo-faculty-pubs 
    5. https://link.springer.com/referenceworkentry/10.1007/978-3-319-24612-3_2017 
    6. https://www.britannica.com/topic/language 
    7. https://www.pssc.org.ph/wp-content/pssc-archives/Philippine%20Journal%20of%20Psychology/2002/07_Filipino%20Psychology%20in%20the%20Third%20World.pdf
    Categories
    Blog Everyday Thriving

    Lolo’t Lola, Pasensya na po!: Becoming a mindful caregiver for your elderly loved ones

    Itao mo nga ‘ka ko ro tubig, Mi– ayy… Joshua!” [in Kinaray-a]
    (“Can you please pass the water, Mi- ayyy… Joshua!?”)

    “Ayy, pasensya na nakalimutan kong idaan yung tubig kanina.”(“Ayy, apologies, I forgot to [have the store refill the water] earlier.”)

    I’ve heard my grandparents say these things in different variations and in many situations. In my experience thus far, my grandparents tend to forget about what to say next, where they placed their own belongings, or even remembering a conversation that ended just hours before. The funniest thing I’ve encountered is when my lola would mistake my name for a different family member’s. I’ve been called “Miggy” (my older brother), “Gaby” (my female cousin), “Jojo” (my uncle) or some other name. Others may find this annoying, but I fully understand.

    At a certain age, it is no surprise that there are things that the elderly in our families can no longer do, at least the way they used to when they were younger. We can easily overlook this fact because we may have our own things going on for us – work, school, personal lives, stress, responsibilities, goals, you name it. But for most, if not all, of us, we may be placed in the position or an expectation to provide support and care for our elderly loved ones at home.

    Aging is a natural process in our lives. It involves a considerable amount of changes that occur in ourselves in different aspects such as: changes in the body, our cognitive abilities, our emotional experiences, our social life, and our overall lifestyle.

    Particularly, for our lolos, lolas, and all our other elderly loved ones – like, partners, relatives, friends, peers, and colleagues – these changes can look like (DiLonardo, 2023):

    1. Cognitive functions are not as sharp as before. You may notice that lolo and lola may sometimes have bouts of forgetfulness, like where they put their belongings or what day of the week it is. They may also have moments when they have tip-of-the-tongue instances as they talk. Perhaps, they may have trouble learning or remembering pieces of information, like what was said in a conversation or what they heard from the TV. Whatever the case, their abilities to process, store, and retrieve information may be impaired or declined compared to their younger selves. However, while memory and cognitive abilities may not be as sharp, it is not to say that we cannot provide them with tools to optimize and mitigate the decline of these functions.
    2. Their physical health may be more prone to illness. Because our bodily and organ functions naturally change over time, there is an increased tendency for sickness and other medical conditions. For example, the common health concerns among the elderly include cardiovascular concerns, like changes in blood pressure or in blood sugar levels. We may even notice that they might need to have more check-ups with their doctors, or have medications that they regularly intake, especially when it comes to maintaining their health optimally.
    3. Their bodily functions and movements may be different than before. Some bodily movements may not be the same as they were. They may have trouble maintaining their balance and gait, or carrying heavier objects is much more difficult. Perhaps, their eyesight and hearing is much weaker. Or that once active lifestyle, like working, traveling, or playing sports, may not be so active anymore. Whatever the case, the body tends to gradually slow down into lesser intensities or frequencies of activity at an old age.
    4. Maintaining relationships with their loved ones, friends, and peers. At late adulthood, we can expect that there will be changes to how their social spheres are like. They may have maintained some connections with lifelong friends and peers, while other connections may have been cut off or inactive. They may also experience frequent losses, like death of a loved one or friend, but perhaps some gains are there too. At late adulthood, we tend to seek value in the relationships we have maintained, as well as the emotional experiences that come along with it.
    5. And lastly, they focus on embracing and appreciating what time they perceive to have left. It may not be expressed explicitly for some, but late adulthood often entails a change in priorities of what experiences we prefer to go through and how we make sense of them. Longstanding research works have shown that as we age, our goals and priorities shift from wanting to explore, gain knowledge, and grow to wanting to find emotional meaning behind our experiences.

    We may not notice these changes right away, but there will be certain points that become critical for us to mindfully pay attention to when and how they unfold. Some impacts of these changes could be negative, some positive, and even some neutral. But, the next step to noticing these changes is to maintain whatever positive aspects in an elderly’s life and, more importantly, manage the negative ones.

    Because of these multifactorial changes in the lives of the elderly, we can keep in mind that there are things that challenge our elderly loved ones in this stage of their lives. Some common examples of these are (Rodriguez, 2022):

    • Basic tasks and activities for daily living become much more difficult to do independently.
    • Taking care of one’s health and wellbeing can become challenging, overwhelming, or stressful.
    • Managing one’s own responsibilities, roles, and contributions to the family is a lot more exhausting or difficult than before.
    • Not being able to do any pleasurable activities as frequently or intensely as they were once were engaged in.
    • Becoming easily irritable, agitated, or worried, perhaps with the smallest of things (e.g., having a clean house) or bigger ones (e.g., their health or illness).
    • Having tendencies to feel left out, misunderstood, lonely, isolated, or a “burden” to others, which may cause tensions and rifts in their relationships (i.e., in the family).

    This is why it is important to provide them with support and care in dealing with these challenges and difficulties. Whether or not we are motivated by our values, culture, and our familial roles, it is important for us to recognize what influences us to care for our elderly. We can keep in mind that these values could help us understand and appreciate the changes and the lived experiences of our elderly loved ones – which is an essential step to providing genuine care.

    Caring for an elderly loved one can be challenging for the caregivers at times. You may notice that there were moments that your lolo or lola asked for something from you suddenly, especially when you’re not prepared for it. Or perhaps you also found it difficult to fulfill that request because it was too difficult or was not possible at the moment.

    It is helpful to acknowledge that, in these situations, there are factors that are within your control that can help facilitate providing care more effectively for your elderly loved ones. But there are also barriers that may get in the way of these. And so, what are these?

    1. We don’t have enough resources, skills, and support to provide care for the elderly. (e.g., not knowing what to say or do in return when they’re unexpectedly upset, etc.)
    2. We have negative biases and assumptions about the elderly. (e.g., “Kapag matanda, mahirap umintindi.”, feelings of helplessness, etc.)
    3. We’re unaware of how our emotional responses to the elderly affect us and them altogether. (e.g., lashing out instead of calmly responding to their requests, etc.)
    4. We have unmet needs that get in the way of attending to another’s needs. (e.g., needing rest after a long day of work, etc.)
    5. We do not remind ourselves of our own limits and boundaries as a person. (e.g., giving all our time and energy to providing care to them; not allowing time for self-care and recreation, etc.)

    When these barriers are present, it becomes more difficult for us to attune and respond to our elderly loved one’s needs. Sometimes it can cause a strain into our relationship with them, which can perpetuate tension and emotional distress (Perez et al., 2022). This is what we call compassion fatigue. When we don’t pay attention to these barriers, compassion fatigue can show up as:

    • Having frequent arguments or disagreements with our elderly loved ones;
    • Become less patient or unforgiving towards their behaviors and attitudes;
    • Neglect roles or responsibilities we committed to them and ourselves as a family member;
    • Automatically labeling their needs as a burden rather than seeing something valid in them;
    • Being critical about ourselves and who we are as caregivers or family members;
    • Becoming tired or burned out, or even neglecting our own personal needs.

    How can we manage and remove these barriers towards caring for our elderly? One of the best ways we can explore and answer these questions is to apply a bit of mindfulness – which is the capacity to notice our thoughts and feelings without judgment – in our approach. Try this out:

    1. Pay attention to your emotional and bodily response. Notice what parts of you feel tense and relaxed.
    2. Take a deep breath, and mentally step back from the situation. Notice what thoughts were factual (ex. “Lola, needs me to lift up the laundry basket.”) and what were judgments (ex. “Lola is being loud and annoying.”).
    3. For the factual thoughts, ask and briefly answer: “What is being asked of me? And how can I provide that with the resources and energy I have right now?
    4. For the judgments, ask and briefly answer: “Where is this coming from? What barriers are up right now and what can I do about them?”
    5. After reflecting on these questions, apply mindfulness – which is just noticing your thoughts and feelings without judgment. Then, decide on the best course of action to respond to your lolo or lola’s needs, ex. “Which actions will make it better or worse?”: “What actions can improve or worsen the situation?

    You may not get the hang of it right away – and that’s okay! Constantly and mindfully practicing this skill can help you navigate through caregiving decisions, especially when they become immediate, unexpected, or stressful (Perez et al., 2022). What’s just as important is that you remind yourself why you care for your lolo and lola and help yourself find a way to take down your barriers.

    In many studies, it has proven mindfulness has improved outcomes for both the elderly, who receive care, and the caregiver. Constant practice of mindfulness that incorporates a sense of compassion, kindness, and gratitude has shown to reduce compassion fatigue and create a nonjudgmental space for us to explore our own emotional and behavioral responses towards our elderly loved ones. In this way, we can cultivate within ourselves a sense of lovingkindness, or the feeling of tenderness and consideration towards other people – not just towards our lolos and lolas – but to ourselves as well (Hoffman, Grossman, & Hinton, 2011). We can learn to validate that our relationship with our elderly loved ones holds space for all of our needs – because, as caregivers, we have them too.

    So try this. Whenever you are in a tough situation or having difficulties attuning to your elderly’s needs, say these to yourself as a reminder:

    May I be safe.

    May I be well.

    May I be happy.

    May I be loved.

    Likewise, we can remind ourselves about the care we are capable of giving to our lolos and lolas:

    May they be safe.

    May they be well.

    May they be happy.

    May they be loved.

    Ultimately, the best kind of care we can give to them is a sense that, despite the imperfections and challenges of caregiving, we can look towards ourselves and to them as humans who deserve safety, wellness, and compassion.

    — 

    References

    • Carstensen, L. & Hershfield, H. (2021). Beyond stereotypes: Using socioemotional selectivity theory to improve messaging to older adults. Current Direction in Psychological Science, 30(4), 327-334. doi:10.1177/09637214211011468. [Retrieved from 
    • https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8340497/]
    • DiLornado, M. (2023). Caregiving for older adults. WebMD. Retrieved from https://www.webmd.com/healthy-aging/aging-caregiving-older-adults.
    • Hofmann, S. G., Grossman, P., & Hinton, D. E. (2011). Loving-kindness and compassion meditation: Potential for psychological interventions. Clinical Psychology Review, 31(7), 1126-1132. doi: 10.1016/j.cpr.2011.07.003
    • Pérez, V., Menéndez-Crispín, E. J., Sarabia-Cobo, C., de Lorena, P., Fernández-Rodríguez, A., & González-Vaca, J. (2022). Mindfulness-based intervention for the reduction of compassion fatigue and burnout in nurse caregivers of institutionalized older persons with dementia: a randomized controlled trial. International Journal of Environmental Research and Public Health, 19(18), 11441. 1441. doi:10.3390/ijerph191811441
    • Rodriguez, J. (2022). What are the problems faced by elderly in our society?. GrisWorld. Retrieved from https://www.griswoldhomecare.com/blog/2022/december/what-are-the-problems-faced-by-elderly-in-our-so/
    Categories
    Blog Everyday Thriving Wellbeing Practices

    Eating to enrich life: understanding and responding to emotional eating

    In We Thrive, we work with people becoming their best selves by working with different aspects of who they are. There are the big-picture things: our sense of purpose, for example, which in Dr. Gabrielle Pfund’s research is composed of things such as how our future plans match our interests, how engaging we feel life is as a whole, and so on (Psychology Today, 2023). But there are also the big things when you zoom into that picture: the finer details of life, emerging from moment to moment, which compose the movements towards what we want life to be. These include the patterns of our thoughts, emotions, and behaviors, but also the things which give us the energy to, well, move. Specifically, we get this energy through food, “a fundamental human need that influences both physiological and emotional states” (Hamburg, Finkenauer, & Schuengel, 2014). Nutrition looks different from person to person, but generally speaking, the task of ascertaining life’s movement can be more difficult than it has to be when our bodies aren’t getting the food and drink it needs (MSD Manual, 2023). And as we’ve probably all experienced, those aforementioned patterns of thought, emotion, and behavior can lead us into patterns of eating that can deprive rather than enrich us. In this article, we will talk a bit about what such a pattern of eating is; how we might end up moving in this direction; and what we can do to direct, rather than be directed by, our eating habits.

    What is “emotional eating”?

    Eating is, as nutritionist Amelia R. Sherry puts it, “an intrinsically emotional experience” (Psychology Today, 2022). Hamburg, Finkenauer, & Schuengel expressed this intuition in concrete terms: “eating behavior goes beyond nutrition and alleviating hunger; family, friends, and cultural heritage shape individual food preferences” (Hamburg, Finkenauer, & Schuengel, 2014). All of life, both the pleasant and the unpleasant, is threaded with the experience of eating. So the term “emotional eating”, while widely used, does not necessarily give us the clearest idea, and might also give the wrong impression that eating in response to our feelings is necessarily a bad thing. Choosing to eat can be a perfectly reasonable way of grounding us, whether by supplementing our present positive emotional states, reliving a positive memory associated with certain foods, or dealing with the occasional difficulty (Rachael Hartley Nutrition, 2016).

    The difference between “good” or “bad” emotional eating is in the word “choice”. Whether responding to our emotions by eating deprives or nourishes us depends on the intentions we have (or haven’t) set when we eat. Besides determining how nutrient-dense our diets are, how do we clarify our intentions with eating? Here are some helpful guide questions:

    • How aware are we of the reasons why we choose a particular food at a particular time?
    • Are we eating in a way that aligns with a particular goal we have, such as a health goal?
    • When faced with stressful situations, have we considered whether there may be better ways of coping or resolving these situations other than with food? 
    • To what extent do we actually savor or enjoy the food we are eating, when we do choose to eat at that moment?
    • As a whole, does our experience of eating delight us, or leave us with a lingering sense that something is not quite right?

    What moves us towards “eating emotionally”?

    “Emotional eating” is also known by at least two other names: “stress eating”, and “comfort eating”. These terms might be preferable, because it gives a better sense of the context in which these patterns of eating emerge. At the minimum, when people use the term “emotional eating”, they are generally referring to food intake as a means of grounding us when we feel overwhelmed, disrupted, or out-of-balance — in other words, eating as self-soothing (Psychology Today, 2023). If, while going through the guide questions, you realize that the intent of your emotional eating appears to be mostly about self-soothing, then you may be emotional eating in a way that might not be serving your best interests long-term. But this happens to almost everyone, and it is not necessarily about willpower. The research of Dr. Tatjana Van Strien found at least three determinants for emotional eating (van Strien, 2018):

    • Poor interoceptive awareness. This means a person has difficulty distinguishing feelings of hunger and satiety, which can lead to difficulties with determining whether one has eaten too little or too much. For example, this can be due to dietary factors such as regularly eating foods that are high in sugar, which can exacerbate hunger because of the rapid increases in blood glucose (Penaforte et al., 2013).
    • Poor emotion regulation strategies. This means, for example, that a person becomes over-reliant on a particular coping mechanism (in this case, food) to deal with stressful situations. It can also mean that emotional eating becomes the result of an inappropriate coping mechanism, such as when avoidance of stressful situations ultimately leads to more of the stress occurring later on, making one more likely to rely on emotional eating.
    • Disruption of the hypothalamic-pituitary-adrenal (HPA) axis. Among other things, the HPA axis is responsible for regulating appetite. Under normal circumstances, the stress response would be a loss of appetite, but due to various factors (e.g. incredibly stressful experiences, childhood trauma, abuse, or other underlying health conditions affecting the HPA axis), this is reversed and the stress response instead leads to increased appetite.

    Keeping these three in mind, we can reflect on a few more questions:

    • What might be causing your urge to eat at a particular time? Is it because of what or how you may be used to eating? 
    • What difficult or stressful situations are you currently experiencing that may be better served by something other than food?
    • Aside from providing nutrition or sustenance, in what ways has food been present in your life growing up? Did you have an abundance of food or a scarcity of it? 
    • When you think of food, what memories are usually associated with it? Were there certain negative and possibly intense experiences in your life which food used to help you get through?

    How do we direct our eating?

    Eating plays a vital role, not just in the maintenance of regular bodily functioning, but in our journey towards living a purpose-driven life. But eating can either deprive us or enrich us with the energies, both physiological and psychological, necessary to live out such a life. So how do we eat in a way that is more enriching? Depending on your answers to the questions mentioned earlier, co-authors Dr. Gia Marson and Dr. Danielle Keenan-Miller offers some ideas for how best you can set the direction for the way food moves your life (Psychology Today, 2023):

    • Acceptance. This means becoming more accepting of your body and how it reacts to food. This means less judgment, which often leads to guilt and shame, and more kindness, which can lead you to a better sense of how the food actually feels for you.
    • Awareness. This means tuning into the emotional nature of eating and noticing what kinds of emotions emerge alongside the desire to eat.
    • Avoid reacting impulsively. This means when difficult and negative emotions emerge, as they do in emotional eating, we take a pause rather than immediately reaching out to food as we have habituated ourselves. This will give you some room to consider how else you might be able to respond to these emotions.

    For mental health support services, email us at resilientteams@wethrivewellbeing.com or sign-up for sessions with our mental health clinicians.

    References:

    1. https://www.psychologytoday.com/us/blog/fulfillment-at-any-age/202305/what-gives-your-life-a-sense-of-purpose 
    2. https://www.msdmanuals.com/home/disorders-of-nutrition/overview-of-nutrition/overview-of-nutrition 
    3. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3907771/ 
    4. https://www.psychologytoday.com/intl/blog/positive-food-parenting/202212/when-emotional-eating-can-be-normal-and-even-healthy 
    5. https://www.rachaelhartleynutrition.com/blog/2016/11/emotional-eating-is-okay 
    6. https://www.psychologytoday.com/us/blog/the-binge-eating-prevention-plan/202301/emotional-eating-is-all-about-emotions-or-is-it 
    7. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5918520/ 
    https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3627933/
    Categories
    Blog Everyday Thriving Thrive at Work

    Celebrating Pride Month with PwC

    It has been such a delight to take part in the #PwCACManila‘s Pride Month celebration!

    We Thrive consultants Jan Castañeda and Mike Shimamoto sat down with KC Cadiz (PwC Talent Development for Emotional Intelligence Leader) and Ronnel Franco (Shine member) for a wellness session entitled Cultivating a Culture of Care for LGBTQ+ People in our Families.

    It was a meaningful session with some psychoeducation, sharing of insights and communal singing.

    Take a look at some of the event photos below:

    Photo credits: PwC Acceleration Center Manila and We Thrive Team
    Categories
    Blog

    Coming out as a starting point for authenticity

    In We Thrive, cultivating “authenticity” is a core component of our work. That said, there is vibrant debate across various disciplines over what exactly it is: for example, is authenticity something that is always there and waiting to be “discovered”, something that “emerges” through our various experiences, or some magnificent combination of both? (Psychology Today, 2023) But as a working definition, we can think of authenticity as a process of making the “whats” and “hows” of life work in tandem with the “whys” of life. Adding some specificity, it is the extent to which we are “consistent” (i.e. ensuring “external characteristics” and “internal values” match); are in “conformity” (i.e. ensuring life’s broad strokes meet whatever standards we set for ourselves); are able to “connect” (i.e. how our relationships to a place, a community, or historical milieu align with our sense of self); and have “continuity” (i.e. how much of our sense of self changes or is retained over time) (Dammann, Friederichs, Lebedinski, and Liesenfeld, 2020). Put more succinctly, authenticity “requires us to embrace the reality of our freedom and be responsible for how we choose to live” (Sutton, 2021). To be able to live a life that is consistent, in conformity, is connected, and has continuity, we must exercise an awareness of life’s movements and, to the extent possible, ensure that these movements work in harmony.

    Whenever Pride Month rolls in every June, the idea of “authenticity” inevitably comes up. For LGBTQ people, one marker often used to evaluate whether we are living authentically is disclosure of one’s sexual orientation and gender identity (SOGI) — that is, “coming out”. Many LGBTQ people see coming out as a cornerstone to the lifelong task of embracing this responsibility over life and maintaining the harmony of life’s hows and whys. And wonderful as it might be, and as important as it is in our collective imaginations, it needs to be said that it is not the end-all and be-all of authenticity as an LGBTQ person. You do not have to be “out” in order to be true to yourself. So the intention here is not to give undue privilege to coming out, but to ask what coming out might contribute to our own journeys of living authentically. 

    Ultimately, it is on each of us to pay attention to what life is specifically asking from us — to “listen to those messages”, as the therapist Andrea Matthews explains, “listening long enough and deeply enough to really suss out the most essential parts and then begin to act as needed” (Matthews, 2023). Whether coming out is what life demands of us in the present is on us to ascertain, and with much necessary struggle. But thankfully, that difficulty is at least a good sign: as the professor of psychology Dr. Stephen Joseph puts it: “the most authentic people, because they know themselves so well, recognize their struggles in living authentically” (Joseph, 2020).

    Even if life does ask this from us, coming out can be deeply frustrating. We may have to come out in bits and pieces: to one friend but not another, with a sibling but not necessarily with a parent, and so on. In these scenarios, LGBTQ people can be caught up in an exhausting balancing act of shifting between one’s “personas” from one context to the next.

    We may feel unable to come out at all because of what may be real risks to our wellbeing and safety, whether that be threats of violence or serious disruptions of important relationships such as those in our families or religious communities. We may even struggle with “coming in” — that is, recognizing and accepting oneself as LGBTQ — whether because of internalized negative ideas about being LGBTQ (e.g. “LGBTQ people are promiscuous”), perceived conflicts with core beliefs (e.g. “same-sex relationships are sinful”), and any number of barriers to our ability to embrace our unique experience of SOGI.

    Whatever the case, our response to our circumstances must have at least two features: a loving-kindness; and a gentle recognition that these struggles allow us opportunities for renewal that can surprise us in the way it moves us closer to authenticity than our preconceived notions of coming out ever could.

    Speaking of renewal, like other aspects of life, our experience of SOGI is always undergoing this process: we learn more about the nature of our attraction to others; who we are as men, women, or some other gender category; and what influences how we respond to relationships. For example, while the rule of thumb is that sexual orientation is generally stable over a lifetime, some very clever research has shown it can also display a good deal of fluidity, such as in studies that looked at differences in its expression based on birth sexes (Mock and Eibach, 2012) or specific timescales (Diamond, Dickenson, and Blair, 2016). This fluidity is also the case for gender identity (Katz-Wise, 2020), and is readily seen both historically and in the present time both in our own culture and in the surrounding cultures of Southeast Asia (Peletz, 2006). Such fluidity is undoubtedly fascinating in and of itself. But more importantly, it raises many points of reflection: for example, how much of our experience of authenticity is invested in our experience of SOGI, given its potential fluidity? (This question certainly applies to many other areas of life!) Applying this question to coming out: how much of the movements of life — our aspirations, beliefs, talents, interests, and capacities for truth in our relationships — is invested in our coming out, given how fluid coming out can also be?

    There are many ways we can break this question down further. But as a starting point for what is ultimately a lifelong process, we can briefly apply some practical points of reflection on authenticity offered by the clinical social worker Zahara Williams:

    • Does coming out allow you to be “in tune with your values and passions”? For example, is being more open about your SOGI directed towards your personal commitment to the principle of honesty? Or does being more open about your SOGI also translate to being more open to embracing interests and desires which norms surrounding gender and sexuality would otherwise stop you from pursuing?
    • Does coming out contribute to a feeling of “being fulfilled?” For example, would being more open about your SOGI open up avenues in your life that allow you and others a fuller experience of who you are and what your life has to offer?
    • Does coming out help you “navigate life with purpose?” For example, would greater honesty about your experience of being an LGBTQ person allow you to act with more honesty about what you want out of life?
    • Is coming out for you “prioritizing what brings you peace”? For example, would disclosing your SOGI, whether or not this is initially difficult or distressing, ultimately give you the peace of mind you need to move through life with more ease and without so many considerations of people’s responses?
    • Does coming out give you more “tenacity and flexibility?” For example, would facing the challenge of coming out as LGBTQ embolden you to face courageously all the other challenges life offers you? (Psych Central, 2022)

    To emphasize a previous point, coming out is a “lifelong process”, and our answers to the questions like what gives us a sense of fulfillment or peace are themselves very fluid. You may have also discovered that there were just as many other questions as there were answers which emerged. Perhaps while looking back at your own experience, as I did while writing this article, you realized that there was a time before coming out where the various affections of life came less naturally then than it does now. You may also have noticed that, despite the very real difficulties that entered into life as a result of coming out, there also came very real joys. And perhaps there were things which you would not expect to be at all related to disclosing one’s SOGI — in my case, these were my renewed religious pieties and an enthusiasm for sports — which now have such a profound influence on the movements of your life after coming out.

    If these questions seem difficult, that is because they are. But as we see from some of these questions, coming out can be a starting point for a fuller experience of life’s truths. Using the components of authenticity identified earlier on: does coming out allow us to direct the movements of life in ways that allow us to live a life that manifests consistency, conformity, connection, and continuity? Whether or not we choose to come out, what is important is that we are able to exercise that sensitivity to the movements of life so that we are able to be true to ourselves in the present moment.

    Whatever the case, We Thrive aspires to be your ally. Whether it’s about coming out, navigating your relationships with others, and figuring out how your SOGI fits into other aspects of life in a beautiful way, we want to be with you in your journeys.

    To learn more about how our different activities and programs can contribute to your wellbeing as an LGBTQ person, email us at resilientteams@wethrivewellbeing.com.

    References:

    • https://www.psychologytoday.com/us/basics/authenticity
    • https://www.frontiersin.org/articles/10.3389/fpsyg.2020.629654/full
    • https://positivepsychology.com/authentic-living/
    • https://www.psychologytoday.com/us/blog/traversing-the-inner-terrain/202305/how-to-live-an-authentic-life
    • https://www.psychologytoday.com/us/blog/what-doesnt-kill-us/202007/are-authentic-people-more-mindful
    • https://pubmed.ncbi.nlm.nih.gov/21584828/
    • https://www.health.harvard.edu/blog/gender-fluidity-what-it-means-and-why-support-matters-2020120321544
    • https://psych.utah.edu/_resources/documents/people/diamond/Stability%20of%20sexual%20attractions%20across%20different%20timescales.pdf
    • https://www.jstor.org/stable/10.1086/498947
    • https://psychcentral.com/lib/ways-of-living-an-authentic-life