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5 Buddhist Teachings that can Help You Deal with Coronavirus Anxiety

Brooke Schedneck, Rhodes College

Buddhist meditation centers and temples in coronavirus-hit countries around the world have been closed to the public in order to comply with social distancing measures.

But Buddhist teachers are offering their teachings from a distance in order to remind their communities about key elements of the practice.

In Asia, Buddhist monks have been chanting sutras to provide spiritual relief. In Sri Lanka, Buddhist monastic chanting was broadcast over television and radio. In India, monks chanted at the seat of the Buddha’s enlightenment, the Mahabodhi Temple in the eastern state of Bihar.

Monks praying at the Mahabodhi Temple in India.

Buddhist leaders say that their teachings can help confront the uncertainty, fear and anxiety that has accompanied the spread of COVID-19.

This is not the first time Buddhists have offered their teachings to provide relief during a crisis. As a scholar of Buddhism, I have studied the ways in which Buddhist teachings are interpreted to address social problems.

Engaged Buddhism

The Zen master Thich Nhat Hanh first coined the concept of “engaged Buddhism.” During the Vietnam War, faced with the choice between practicing in isolated monasteries or engaging with the suffering Vietnamese people, he decided to do both.

Buddhist monk Thich Nhat Hanh. Geoff Livingston/Flickr, CC BY-ND

He later ordained a group of friends and students into this way of practice.

In recent years many Buddhists have been actively involved in political and social issues throughout much of Asia as well as parts of the western world.

The following five teachings can help people in current times of fear, anxiety and isolation.

1. Acknowledge the fear

Buddhist teachings state that suffering, illness and death are to be expected, understood and acknowledged. The nature of reality is affirmed in a short chant: “I am subject to aging … subject to illness … subject to death.”

This chant serves to remind people that fear and uncertainty are natural to ordinary life. Part of making peace with our reality, no matter what, is expecting impermanence, lack of control and unpredictability.

Thinking that things should be otherwise, from a Buddhist perspective, adds unnecessary suffering.

Instead of reacting with fear, Buddhist teachers advise working with fear. As Theravada Buddhist monk Ajahn Brahm explains, when “we fight the world, we have what is called suffering,” but “the more we accept the world, the more we can actually enjoy the world.”

2. Practice mindfulness and meditation

Mindfulness and meditation are key Buddhist teachings. Mindfulness practices aim to curb impulsive behaviors with awareness of the body.

For example, most people react impulsively to scratch an itch. With the practice of mindfulness, individuals can train their minds to watch the arising and passing away of the itch without any physical intervention.

With the practice of mindfulness, one could become more aware and avoid touching the face and washing hands.

Meditation, as compared to mindfulness, is a longer, more inward practice than the moment-to-moment mindful awareness practice. For Buddhists, time alone with one’s mind are normally part of a meditation retreat. Isolation and quarantine can mirror the conditions necessary for a meditation retreat.

Yongey Mingyur Rinpoche, a Tibetan Buddhist monk, advises watching the sensations of anxiety in the body and seeing them as clouds coming and going.

Regular meditation can allow one to acknowledge fear, anger and uncertainty. Such acknowledgment can make it easier to recognize these feelings as simply passing reactions to an impermanent situation.

3. Cultivating compassion

Buddhist teachings emphasize the “four immeasurables”: loving-kindness, compassion, joy and equanimity. Buddhist teachers believe these four attitudes can replace anxious and fearful states of mind.

When emotions around fear or anxiety become too strong, Buddhist teachers say one should recall examples of compassion, kindness and empathy. The pattern of fearful and despairing thoughts can be stopped by bringing oneself back to the feeling of caring for others.

Compassion is important even as we maintain distance. Brother Phap Linh, another Buddhist teacher, advises that this could be a time for all to take care of their relationships.

Dealing with isolation.

This could be done through conversations with our loved ones but also through meditation practice. As meditators breathe in, they should acknowledge the suffering and anxiety everyone feels, and while breathing out, wish everyone peace and well-being.

4. Understanding our interconnections

Buddhist doctrines recognize an interconnection between everything. The pandemic is a moment to see this more clearly. With every action someone takes for self-care, such as washing one’s hands, they are also helping to protect others.

The dualistic thinking of separateness between self and other, self and society, breaks down when viewed from the perspective of interconnection.

Our survival depends on one another, and when we feel a sense of responsibility toward everyone, we understand the concept of interconnection as a wise truth.

5. Use this time to reflect

Times of uncertainty, Buddhist teachers argue, can be good opportunities for putting these teachings into practice.

Individuals can transform disappointment with the current moment into motivation to change one’s life and perspective on the world. If one reframes obstacles as part of the spiritual path, one can use difficult times to make a commitment to living a more spiritual life.

Isolation in the home is an opportunity to reflect, enjoy the small things and just be.

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Brooke Schedneck, Assistant Professor of Religious Studies, Rhodes College

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

Richard Baker / In Pictures via Getty Images

Why sports still matter – even in a time when you can’t actually watch any

Francisco Javier López Frías, Pennsylvania State University and Cesar R. Torres, The College at Brockport, State University of New York

Most of the sports world has ground to a halt over the coronavirus pandemic. The Tokyo Olympic Games, the NBA season, and soccer’s Champions League, along with many other major tournaments, have been postponed. Wimbledon has been canceled for the first time since World War II. These cancellations and postponements go all the way down to recreational competitions.

Given the impact that any large gathering could have on the further spread of the pandemic, several sports commentators, noted that at this point in time, sports did not matter. The New York Times sports commentator wrote, “Postpone it, cancel it, whatever. There are more important things to think about. It is a sport, after all,” referring to the cancellation of soccer’s Champions League.

The present sentiment is a reminder of a popular phrase typically attributed to former coach and player Arrigo Sacchi that soccer was “the most important of the unimportant things in life.”

At a time when the utmost urgency on everyone’s mind is the fragility of life itself, this couldn’t appear to be more true.

At the same time, as philosophers of sport, we believe that it is important to recognize the role sports play in our lives – even in difficult times.

The nature of sports

The point of sports, as philosopher Bernard Suits argues, lies in voluntarily attempting to overcome artificial problems erected by the rules.

Such rules stipulate the use of specialized physical skills to achieve the goal of the game. For instance, the rules of soccer prohibit players to hit the ball with their hands but allow kicking and heading to put the ball into the net.

Sports are activities governed, as Suits explains, by a “gratuitous logic.” Under this logic, participants attempt to solve an unnecessary problem, such as kicking a ball around a field and into a net, just for the sake of solving the problem.

The value of sports

At the same time, there are those who argue that sports fulfill human functions that are far from gratuitous. For instance, sports provide an arena for honing different kinds of capacities and fostering character development.

Philosopher José Ortega y Gasset argues that the gratuitous character of sports is a model for living well – for a life with plenty of vitality.

He recommends individuals approach their lives with the “same spirit that leads them to engage in sport.” That is, individuals should fill their lives with challenging activities that are not necessary but voluntary.

Similarly, philosopher Thomas Hurka includes sports among some of the challenging activities that require dedication, planning and precision.

Hurka highlights that these activities are valuable because of the effort required by the experience of trying to achieve. In his words, “We don’t call crossing your fingers an achievement because it’s too easy. Achievements have to be challenging, and the more challenging the better.”

Sports and perfection

The attempt to achieve difficult goals requires a certain dedication. In this sense, engagement in sport represents a perfectionist way of life.

As philosopher John Rawls proposes in his discussion on justice and the good life, perfectionism requires the utmost dedication to achieve human excellence; in this case, we argue, of the athletic variety.

In this regard, moral philosopher Derek Parfit, a colleague of Rawls, maintains that perfectionism involves the achievement or realization of “the best things in life.”

To win, individuals have to commit wholeheartedly to the sport. Romania’s Simona Halep, winner of the 2019 Wimbledon Tennis Championships. AP Photo/Alexandru Dobre

From a perfectionist standpoint then, living well requires individuals to commit themselves wholeheartedly to an enterprise.

Sports are equipped to provide such zeal. That is, through their commitment to a particular sport, individuals build passion for their practice and develop the zeal to pursue perfection.

Sports and the community

Sports also connect people. Drawing on anthropologist Clifford Geertz’s work on Balinese cockfighting, sport scholars point out that sports help human communities tell stories about themselves. In other words, sports allow humans to generate a common identity.

In addition to understanding themselves as individuals through their sporting activities, people also understand themselves as members of communities by engaging in sports. No contemporary nation with an established soccer culture can be fully understood without analyzing their passion for soccer.

For example, the Spanish national soccer teams have long been known for displaying a combative and team-based play style referred to as “La Furia Roja,” or the red fury. When Spaniards face adversity and have to come together and collectively overcome challenging situations, they refer to themselves as people who embody the red fury, mirroring their national teams’ play style.

Another example that sport historian Mark Dyreson puts forth is that America’s long-standing involvement in international sports has fostered discussions and struggles over equity, power and fairness.

Consider Tommie Smith and John Carlos raising their fists in a Black Power salute during the medal ceremony for the 200-meter dash at the 1968 Mexico City Olympic Games, which was meant to call attention to racism in America.

All this is not at all to say that we want governments to loosen restrictions and resume sports competitions. Rather this is a reminder of why sports are valuable and also sorely missed by many people around the world.

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Francisco Javier López Frías, Assistant Professor of Kinesiology, Pennsylvania State University and Cesar R. Torres, Professor, Department of Kinesiology, Sport Studies and Physical Education, The College at Brockport, State University of New York

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

Baseball fans look through a fence of the stadium following the cancellation of a game in Fort Myers, Florida. AP Photo/Elise Amendola

Prisons and jails are coronavirus epicenters – but they were once designed to prevent disease outbreaks

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Ashley Rubin, University of Hawaii

Jails and prisons around the United States are considering freeing some of their inmates for fear that correctional facilities will become epicenters in the coronavirus pandemic.

COVID-19 has infected hundreds of prisoners and staff in city jails, state prisons and federal prisons.

New York, California and Ohio were among the first to release incarcerated people. Other states have followed, saying it is the only way to protect prisoners, correctional workers, their families and the broader community.

Jails and prisons often lack basic hygiene products, have minimal health care services and are overcrowded. Social distancing is nearly impossible except in solitary confinement, but that poses its own dangers to mental and physical health.

As a prison scholar, I recognize a sad irony in this public health problem: The United States’ very first prisons were actually designed to avoid the spread of infectious disease.

Early American jails

The first U.S. prisons emerged in reaction to the overcrowded, violent, disease-infested jails of the colonial era.

Prisons as we understand them today – places of long-term confinement as a punishment for crime – are relatively new developments. In the U.S. they came about in the 1780s and 1790s, after the American Revolution.

Previously, American colonies under British control relied on execution and corporal punishments.

Jails in America and England during that period were not themselves places of punishment. They were just holding tanks. Debtors were jailed until they paid their debts. Vagrants were jailed until they found work. Accused criminals were jailed while awaiting trial, and convicted criminals were jailed while awaiting punishment or until they paid their court fines.

The British penal reformer John Howard visiting a prison. Wikipedia, CC BY-NC

Consequently, early American jails were not designed for long detentions, even if people sometimes stayed for months or longer.

The physical structure of these unregulated local facilities – often run by sheriffs or private citizens who charged room and board fees – varied. Jail could be a spare room in a roadside inn, a stone building with barred windows or a subterranean dungeon.

Fear of disease

Disease, violence and exploitation were rampant in these squalid American colonial and British jails.

John Howard, a British aristocrat whose ideas influenced American penal reformers, became concerned about living conditions in these “abode[s] of wickedness, disease, and misery” when he became a sheriff. In a 1777 book, Howard recounts smelling vinegar, a common disinfectant of the era, to protect against the revolting smell of the jails he visited.

Howard warned readers that jails spread disease not only among inmates but also beyond, into society. He recalled the so-called Black Assize of 1577, in which prisoners awaiting trial were brought from jail to an Oxford courthouse and “within forty hours” more than 300 people who had been at court were dead from “gaol fever” – what we now call typhus.

He also wrote of infected prisoners who, once released, brought diseases from jail into their communities, killing scores.

Disease also shaped Howard’s understanding of how criminality spread.

He described how young “innocents” – the children of people jailed for debt or those awaiting trial for a petty offense – were seduced by dashing bandits’ stories of crime and adventure. Thus “infected,” they went on to become criminals themselves.

America’s first prisons

Howard’s ideas, particularly the realization that jails posed a threat to the public, were brought to the U.S. by Philadelphia reformers like Benjamin Rush, a physician and signer of the Declaration of Independence.

Following the recommendations in Howard’s book, American penal reformers pushed for new jails designed to ward off disease, crime and immorality of all kinds.

Howard envisioned new facilities that would be well ventilated and cleaned daily. Clothing and bedding should be changed weekly. There would even be an infirmary staffed by “an experienced surgeon” who would update authorities on the state of prisoner health.

Howard’s plan for a ‘County Gaol’ The Royal Collection Trust

American reformers followed Howard’s advice that “women-felons” should be kept “quite separate from the men: and young criminals from old and hardened offenders.” Debtors, too, should be kept “totally separate” from the “felons.”

Prisoners should be separated from one another, ideally in cells. Crowding should be avoided. All this would prevent the spread of disease and enable the prisoners’ repentance – and thus their rehabilitation.

Using Howard’s book as their guide, Rush and his colleagues transformed Philadelphia’s aging and overcrowded Walnut Street Jail into one of the country’s first state prisons by 1794. The Walnut Street Prison model was soon adopted nationwide.

Philadelphia’s Walnut Street Jail. Wikipedia Commons

Health care in prisons today

The U.S. long ago departed from the idea that prisons should protect both prisoners and society.

The biggest shift in prison health care occurred between the 1970s and today – the era of mass incarceration. The U.S. incarceration rate doubled between 1974 to 1985 and then doubled again by 1995. The number of people in American prisons peaked in 2010, at 1.5 million. It has declined slightly since, but the U.S. still has the world’s largest incarcerated population.

Prison building, although unprecedented in scale, has not kept pace. Many corrections facilities in the U.S. are dangerously overcrowded.

A gymnasium turned dorm at the California Institution for Men in Chino, May 24, 2011. Ann Johansson/Corbis via Getty Images

In 1993, 40 states were under court orders to reduce overcrowding or otherwise resolve unconstitutional prison conditions. Many more lawsuits followed. Still, the prison population grew.

One consequence of overcrowding is that prison officials have a difficult time providing adequate health care.

In 2011 the U.S. Supreme Court ruled that overcrowding undermined health care in California’s prisons, causing avoidable deaths. The justices upheld a lower court’s finding that this caused an “unconscionable degree of suffering” in violation of the Eighth Amendment’s prohibition on cruel and unusual punishment.

Amid a worldwide pandemic, such conditions are treacherous. Some of the worst COVID-19 outbreaks in U.S. prisons and jails are in places – like Louisiana and Chicago – whose prison health systems have been ruled unconstitutionally inadequate.

Criminologists and advocates say many more people should be released from jails and prison, even some convicted of violent crimes if they have underlying health conditions.

Opponents of coronavirus-related releases, including state officials in Louisiana, contend that the move poses a high risk to public safety. And victims of violent crimes complain that they have not been notified when their victimizers are set to be released.

The decision to release prisoners cannot be made lightly. But arguments against it discount a reality recognized over two centuries ago: The health of prisoners and communities are inextricably linked.

Coronavirus confirms that prison walls do not, in fact, separate the welfare of those on the inside from those on the outside.

[You need to understand the coronavirus pandemic, and we can help. Read The Conversation’s newsletter.]

Ashley Rubin, Assistant Professor of Sociology, University of Hawaii

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

Calls for help at Chicago’s Cook County jail, where hundreds of inmates and staff have COVID-19, April 9, 2020. Kamil Krzaczynski/AFP via Getty Images

How Crisco toppled lard – and made Americans believers in industrial food

It’s all about having faith in the purity of the process. melissamn/Shutterstock.com

Helen Zoe Veit, Michigan State University

Perhaps you’ll unearth a can of Crisco for the holiday baking season. If so, you’ll be one of millions of Americans who have, for generations, used it to make cookies, cakes, pie crusts and more.

But for all Crisco’s popularity, what exactly is that thick, white substance in the can?

If you’re not sure, you’re not alone.

For decades, Crisco had only one ingredient, cottonseed oil. But most consumers never knew that. That ignorance was no accident.

A century ago, Crisco’s marketers pioneered revolutionary advertising techniques that encouraged consumers not to worry about ingredients and instead to put their trust in reliable brands. It was a successful strategy that other companies would eventually copy.

Lard gets some competition

For most of the 19th century, cotton seeds were a nuisance. When cotton gins combed the South’s ballooning cotton harvests to produce clean fiber, they left mountains of seeds behind. Early attempts to mill those seeds resulted in oil that was unappealingly dark and smelly. Many farmers just let their piles of cottonseed rot.

It was only after a chemist named David Wesson pioneered industrial bleaching and deodorizing techniques in the late 19th century that cottonseed oil became clear, tasteless and neutral-smelling enough to appeal to consumers. Soon, companies were selling cottonseed oil by itself as a liquid or mixing it with animal fats to make cheap, solid shortenings, sold in pails to resemble lard.

Cottolene, made from a mix of cottonseed oil and beef fat, was one of the first commercial shortenings. Alan and Shirley Brocker Sliker Collection, MSS 314, Special Collections, Michigan State University Libraries

Shortening’s main rival was lard. Earlier generations of Americans had produced lard at home after autumn pig slaughters, but by the late 19th century meat processing companies were making lard on an industrial scale. Lard had a noticeable pork taste, but there’s not much evidence that 19th-century Americans objected to it, even in cakes and pies. Instead, its issue was cost. While lard prices stayed relatively high through the early 20th century, cottonseed oil was abundant and cheap.

Americans, at the time, overwhelmingly associated cotton with dresses, shirts and napkins, not food.

Nonetheless, early cottonseed oil and shortening companies went out of their way to highlight their connection to cotton. They touted the transformation of cottonseed from pesky leftover to useful consumer product as a mark of ingenuity and progress. Brands like Cottolene and Cotosuet drew attention to cotton with their names and by incorporating images of cotton in their advertising.

King Crisco

When Crisco launched in 1911, it did things differently.

Like other brands, it was made from cottonseed. But it was also a new kind of fat – the world’s first solid shortening made entirely from a once-liquid plant oil. Instead of solidifying cottonseed oil by mixing it with animal fat like the other brands, Crisco used a brand-new process called hydrogenation, which Procter & Gamble, the creator of Crisco, had perfected after years of research and development.

From the beginning, the company’s marketers talked a lot about the marvels of hydrogenation – what they called “the Crisco process” – but avoided any mention of cottonseed. There was no law at the time mandating that food companies list ingredients, although virtually all food packages provided at least enough information to answer that most fundamental of all questions: What is it?

Crisco’s marketers were keen to avoid any mention of cottonseed in the brand’s ads. Alan and ShirBrocker Sliker Collection, MSS 314, Special Collections, Michigan State University Libraries.

In contrast, Crisco marketers offered only evasion and euphemism. Crisco was made from “100% shortening,” its marketing materials asserted, and “Crisco is Crisco, and nothing else.” Sometimes they gestured towards the plant kingdom: Crisco was “strictly vegetable,” “purely vegetable” or “absolutely all vegetable.” At their most specific, advertisements said it was made from “vegetable oil,” a relatively new phrase that Crisco helped to popularize.

But why go to all this trouble to avoid mentioning cottonseed oil if consumers were already knowingly buying it from other companies?

The truth was that cottonseed had a mixed reputation, and it was only getting worse by the time Crisco launched. A handful of unscrupulous companies were secretly using cheap cottonseed oil to cut costly olive oil, so some consumers thought of it as an adulterant. Others associated cottonseed oil with soap or with its emerging industrial uses in dyes, roofing tar and explosives. Still others read alarming headlines about how cottonseed meal contained a toxic compound, even though cottonseed oil itself contained none of it.

Instead of dwelling on its problematic sole ingredient, then, Crisco’s marketers kept consumer focus trained on brand reliability and the purity of modern factory food processing.

Crisco flew off the shelves. Unlike lard, Crisco had a neutral taste. Unlike butter, Crisco could last for years on the shelf. Unlike olive oil, it had a high smoking temperature for frying. At the same time, since Crisco was the only solid shortening made entirely from plants, it was prized by Jewish consumers who followed dietary restrictions forbidding the mixing of meat and dairy in a single meal.

In just five years, Americans were annually buying more than 60 million cans of Crisco, the equivalent of three cans for every family in the country. Within a generation, lard went from being a major part of American diets to an old-fashioned ingredient.

Trust the brand, not the ingredients

Today, Crisco has replaced cottonseed oil with palm, soy and canola oils. But cottonseed oil is still one of the most widely consumed edible oils in the country. It’s a routine ingredient in processed foods, and it’s commonplace in restaurant fryers.

Crisco would have never become a juggernaut without its aggressive advertising campaigns that stressed the purity and modernity of factory production and the reliability of the Crisco name. In the wake of the 1906 Pure Food and Drug Act – which made it illegal to adulterate or mislabel food products and boosted consumer confidence – Crisco helped convince Americans that they didn’t need to understand the ingredients in processed foods, as long as those foods came from a trusted brand.

In the decades that followed Crisco’s launch, other companies followed its lead, introducing products like Spam, Cheetos and Froot Loops with little or no reference to their ingredients.

Early packaging for Cheetos simply advertised the snack as ‘cheese flavored puffs.’ Wikimedia Commons

Once ingredient labeling was mandated in the U.S. in the late 1960s, the multisyllabic ingredients in many highly processed foods may have mystified consumers. But for the most part, they kept on eating.

So if you don’t find it strange to eat foods whose ingredients you don’t know or understand, you have Crisco partly to thank.

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Helen Zoe Veit, Associate Professor of History, Michigan State University

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

Mayor’s Music Series: Matt Nolan

Join us every day as we enjoy some great music from local musicians!

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-Matt Nolan

6 Things To Cope With Boredom While Social Distancing

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Erin C. Westgate, University of Florida

More and more of us are staying home in an attempt to slow down the spreading coronavirus. But being stuck at home can lead to boredom.

Boredom is a signal that we’re not meaningfully engaged with the world. It tells us to stop what we’re doing, and do it better – or to do something else.

But, as a social psychologist who studies boredom, I know that people don’t always make the best choices when bored. So if you’re stuck at home, dutifully practicing your social distancing, how do you keep boredom away?

About boredom

We can feel bored even with jobs and activities that appear to be meaningful. For example, researchers have found anesthesiologists and air traffic controllers find themselves bored on the job.

What this research reveals is that just because something is objectively meaningful doesn’t mean it feels that way to us all the time. And even meaningful work can be boring if the person performing it finds it too hard or too easy. Once that happens, individuals might struggle to stay focused.

Reducing boredom requires that individuals solve the problems that produced it – not having sufficient activities that are both meaningful and optimally challenging.

However, sometimes people turn to activities that make them feel better in the moment, but that don’t provide long-term meaning or challenge. For instance, studies have shown that people are willing to self-administer electric shocks when bored.

Other behaviors linked to greater susceptibility to boredom include increased alcohol intake and marijuana use. Boredom is also tied to unhealthy snacking and online pornography.

While these may feel good in the moment, they provide only temporary relief from boredom. To prevent boredom and keep it away, we need to find solutions at home that provide lasting meaning and challenge.

1. Remind yourself why you’re doing this

People generally prefer doing something to doing nothing. As staying home is the most effective way to prevent the further transmission of the coronavirus, it is meaningful to socially isolate. However, it may not always feel that way.

Like all emotions, boredom is about whatever you’re thinking at the moment. That means staying at home will only feel meaningful when we’re actively thinking about the greater good it does. For instance, in studies, when students were prompted to reflect on why their schoolwork mattered to them personally, researchers found that their interest in learning increased.

In other words, reframing our activity changes how we feel about it.

Doing meditation at home while self-isolating. Justin Paget/Digital Vision via Getty Images

Creating simple reminders, such as a note on the fridge, or a morning meditation, can help us keep the big picture in view: Staying home is a sacrifice we’re actively making for the good of others.

2. Find a rhythm

Routines structure our days, and provide a sense of coherence that bolsters our meaning in life. People’s lives feel more meaningful in moments when they’re engaged in daily routines.

We lose those routines when we give up going to the office, or when we are laid off. Even retirees or stay-at-home parents are disrupted by closures to cities, restaurants and schools. This loss of routine can foster feelings of boredom.

By creating new routines, people can restore a sense of meaning that buffers them from boredom.

3. Go with the flow

Figuring out what to do when faced by long days unstructured by work or school can be hard. A recent study of people in quarantine in Italy found that boredom was the second most common issue, after loss of freedom.

One thing that makes such situations hard is that it can be tricky to find activities that are just challenging enough to keep one occupied, without being too demanding. This situation can leave people bored and frustrated.

It helps to keep in mind that what counts as too challenging, or not challenging enough, will shift throughout the day. Don’t force yourself to keep at it if you need a break.

4. Try something new

Boredom urges many of us towards the novel. Embrace that urge, judiciously. If you have the energy, try a new recipe, experiment with home repairs, learn a new dance on TikTok.

Doing new things not only relieves boredom, it helps acquire new skills and knowledge that may relieve boredom in the long run. For instance, we feel a surge of interest when we read an interesting novel or go through complex experiences, but only if we have the capacity to understand them.

Evidence shows that embracing new experiences, can help us lead not only a happy or meaningful life, but a psychologically richer one.

5. Make room for guilty pleasures

It’s okay to binge on television, if that’s all you can handle at the moment.

We sometimes paint ourselves into a box where our most meaningful hobbies are also mentally taxing or effortful. For instance, digging into a classic Russian novel may be meaningful, but it doesn’t necessarily come easily.

Similarly, well-intentioned suggestions for how to cope at home, such as hosting a virtual wine-and-design night, may be simply too exhausting to be pleasurable at a time when many of us are already struggling.

Give yourself permission to enjoy your guilty pleasures. If need be, reframe those moments as much-needed mental refreshment, nourishing and recharging you for a later date.

6. Connect with others

Finding easy meaningful alternatives – bite-sized options that don’t take much effort, but that we find deeply rewarding – can be a challenge.

Luckily one good option is open to us all: connecting with others, whether virtually or for those lucky enough not to be quarantined alone – in-person.

Talk with friends while working from home. Julie Jammot/AFP via Getty Images

Looking at old photos, or reminiscing with a friend, are simple meaningful actions most of us can take even when we’re not feeling our best. One does not need a reason to call up a friend – our best socializing is the kind that happens casually, in the unstructured time between scheduled activities.

Create room for that virtually as well: Next time you’re pouring a glass of wine or watering the plants, call up a friend while you do it. Make dinner together. We don’t have to be bored, when we’re all in this together.

Boredom itself is neither bad nor good, only our choices about how to counter it make it so.

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Erin C. Westgate, Assistant Professor of Psychology, University of Florida

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

Being at home at a time of social distancing can set in a feeling of boredom. PeopleImages E+ via Getty Images

Mayor’s Music Series: Nick Perkins

Join us every day as we enjoy some great music from local musicians!

Mayor’s Music Series #mytupelo

Posted by Nick Perkins on Wednesday, April 15, 2020

Mayor’s Music Series: Mary Frances Massey and Paul Tate

Join us every day as we enjoy some great music from local musicians!

Posted by Mary Frances Massey and Paul Tate Music on Thursday, April 16, 2020

Graphic novels are more than just comics – and they are soaring right now

Karen W. Gavigan, University of South Carolina and Kasey Garrison, Charles Sturt University

Teen activists worldwide are making headlines for their social justice advocacy on everything from climate change and immigration to substance abuse and LGBTQ issues. As young people get more vocal about these issues, this trend is being reflected in the graphic novels they are reading.

It’s a relatively new genre. The term graphic novel first came about when cartoonist Will Eisner used the phrase to get publishers to recognize his 1978 work, “A Contract with God: And Other Tenement Stories,” as a novel rather than a comic book. Later, to help others understand the term he coined the definition: “a long comic book that would need a bookmark.”

Later, the cartoonist Art Spiegelman created “Maus,” which relayed his father’s experiences during the Holocaust through pictures in which Jews were mice, Germans were cats and Poles were pigs. The book became the first Pulitzer Prize-winning graphic novel in 1992. It was a game-changer, giving credibility to a format that many people, and even Congress, had previously criticized.

Sales have soared since then.

Because the combination of text and images in graphic novels can communicate issues and emotions that words alone often cannot, more educators and parents are finding them to be effective tools for tackling tough issues with kids. The acclaimed author Nikki Giovanni has put it this way. “A comic book is no longer something to laugh with but something to learn from.”

We are library and information science professors in the U.S. and Australia who are curating a collection of these books to share with educators, parents and students. Here are some highlights, grouped by category.

Racism and other forms of bigotry

In the graphic novel memoir “They Called Us Enemy,” actor, activist and Star Trek legend George Takei partnered with co-authors Justin Eisinger and Steven Scott and the illustrator Harmony Becker to share his family’s experience during World War II. During this time, U.S. citizens like Takei’s Japanese American family were forcibly moved to internment camps and treated like criminals. Takei encourages readers to give their voices to those who are silenced so that history does not repeat itself.

Another good example in this vein is “New Kid” by African American author and illustrator Jerry Craft. Its main character, Jordan, attends a private school where he is one of the few students of color. Jordan feels like a fish out of water, struggling to fit in at school and his neighborhood. New Kid” recently won the Newbery Medal – the first time that a graphic novel has won the prestigious U.S. children’s literary award.

Exerpt from ‘They Called Us Enemy.’ Penguin Random House, CC BY-SA

Addiction and mental illness

Jarrett Krosoczka, the author and illustrator of “Hey Kiddo! How I Lost My Mother, Found My Father, and Dealt with Family Addiction,” makes his dysfunctional childhood as normal as possible by expressing himself through drawing. His powerful graphic memoir can help spark discussions about challenging issues with teens.

Another author and illustrator who drew her own path is Katie Green. With stark black-and-white illustrations, she presents the story of her struggle and recovery from eating disorders in “Lighter Than My Shadow.” A scribbly black cloud in the book represents Green’s disorders and the anguish that came with them.

Climate change

The graphic anthology “Wild Ocean: Sharks, Whales, Rays, and Other Endangered Sea Creatures” explores the plight and beauty of endangered animals. Overfishing, global warming and other man-made dangers threaten the lives of these sea creatures. This eco-themed book, edited by comic artist and author Matt Dembicki, helps students connect with climate change issues. Reading the book may motivate them to develop ideas to help save our seas.

Excerpt from ‘Wild Ocean: Sharks, Whales, Rays, and Other Endangered Sea Creatures.’ Fulcrum Publishing, CC BY-SA

Immigration and refugees

As the number of worldwide refugees increases, so has the number of graphic novels about them.

Escaping Wars and Waves: Encounters with Syrian Refugees,” by the visual journalist Olivier Kugler, “Escape from Syria,” by foreign correspondent Samya Kullab together with illustrator Jackie Roche, and “The Unwanted: Stories of the Syrian Refugees” by author and illustrator Don Brown“ are powerful stories about Syrians forced to leave their homes and families. Their stories of the refugees’ struggles paint a stark picture of a problem that today’s young people may well have to fix in the decades ahead.

LGBTQ teens

LGBTQ and intersex teens often feel isolated, confused and afraid while coming to terms with their sexual orientation and gender identity. Reading graphic novels with characters like themselves can help them understand it is OK to be who they are. Likewise, putting a book with these characters in the hands of non-LGBTQ teens can help them empathize with LGBTQ friends.

Bloom,“ by writer Kevin Panetta and illustrator Savanna Ganucheau, is a graphic novel about Ari, a recent high school graduate. He feels pressured to work in the family bakery rather than following a musical career. When Ari hires a young man as his replacement, love is in the air and ready to bloom.

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Karen W. Gavigan, Professor of Library and Information Science, University of South Carolina and Kasey Garrison, Senior lecturer, Charles Sturt University

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

The success of ‘Maus’ made the genre more visible. Photo by Noam Galai/Getty Images for New York Comic Con

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