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Introduction
The issue of self-care includes a
wide range of taking care of the body which may involve “using, managing and
presenting the body” (Ziguras 2003, 10). To some it can involve physical
activities to achieve and maintain a healthy physique. To others it could cover
maintaining a healthy mental posture. And still to others it is how you
maintain your social presence which may include grooming, your wardrobe, your
facial make-up, skin, dental and overall appearance.
The World Health Organization
gives what we can consider the most useful definition of self-care:
The activities
individuals, families and communities undertake with the intention of enhancing
health, preventing disease, limiting illness, and restoring health. These
activities are derived from knowledge and skills from the pool of both
professional and lay experience. They are undertaken by lay people on their own
behalf, either separately or in participative collaboration with professionals
(WHO 1983).
Self-care is a lifetime work of
the body, mind and spirit. It connects to how a person better relates to others
and how to live a well-balanced life. To missionaries and workers in God’s
vineyard, it involves a wholeness of body, mind and spirit. It involves
personal health. In John 15:5 and Matthew 11:28, Jesus tells his disciples that
they need to receive nourishment and rest before they can become fruitful.
Self-care is being whole and healthy as a servant of God. It is about abiding
in Jesus as the vine and bearing much fruit (John 15:5). It is about going to
God for rest when you labor and are heavy laden. So, to the workers in God’s
vineyard, it is not selfish nor is it a luxury. But rather it is a must.
There are two ways in which a
person handles the care of self: reactive or proactive. Reactive self-care is
when the person recognizes and evaluates the body’s complaints and decides to
act on the symptoms and move towards healing. Actions could include taking
medicine, seeking professional help or just simply venturing into knowing more
about the illness in the hope of getting better (Dean 1986, 276).
Proactive self-care on the other
hand refers to the health behavior of a person. This is in contrast to taking
risk behaviors that are likely to lead to ill health. A proactive self-care
lowers the risk of illness by taking on actions geared towards enhancing one’s
health. This may include eating healthy and balanced meals, regular exercise,
avoiding or minimizing stress.
In 1769, William Buchan published
the book, Domestic Medicine, to inform its readers how to complement their
medical care with sound self-care techniques. Although it emphasized potential
cure to ailments, it also advocated prevention. This book was not intended to
replace the physician’s role. Although it was only affordable to the more
affluent, the author encouraged its readers to share their learnings to the
less fortunate thereby sparing them from the danger of quack doctors.
But self-care, according to
Foucault, is much more than just maintaining a healthy lifestyle and avoiding
stress. It is a matter of acts and pleasure, not of desire. It is a matter of
the formation of the self through techniques of living, not of repression
through prohibition and law (Batters 2011, 4).
The Seven Pillar of
Self-care
Among the various models of
self-care from the academic literature, the Seven Pillar of Self-care is the
most widely used (El-Osta1, et al. n.d.). This framework describes the major
activities and elements of self-care that are meaningful to the individual.
When all these factors are combined, it will result in physical, mental,
emotional, spiritual, psychological, social, environmental, and professional
well-being. These Seven Pillars are: Knowledge and Health Literacy,
Mental Wellbeing, Self-Awareness and Agency, Physical Activity, Healthy Eating,
Risk Avoidance and Mitigation, Good Hygiene, and Rational Use of
Products/Services.
Knowledge and Health
Literacy
Health literacy has
been identified as a crucial determinant of public and individual health as
well as self-care (Matsouka, et al. 2016). Individuals who have high levels of
health literacy are able to enjoy better health and well-being. While those who
have weaker health literacy and skills are at risk of engaging in behavior that
may be hazardous to their health and well-being (International Self-care
Foundation, n.d.). A strong health literacy skill leads people to interpret,
personalize and contextualize information that they receive about health and
use them for their own benefit.
Mental Wellbeing, Self-Awareness and Agency
The positive dimension of mental health
is stressed in WHO’s definition of health as contained in its constitution:
“Health is a state of complete physical, mental and social wellbeing and not
merely the absence of disease or infirmity” (WHO 2006).
Maintaining a good mental health
is one of the excellent ways of achieving overall wellbeing. This includes
making sure that one’s life satisfaction, self-esteem, mastery of feelings and
emotions, having a purpose in life, having a sense of belonging and support and
a positive outlook in life are all in check. A struggle in one of these areas
will need self-care by using the knowledge and health literacy to cover the
problem. This may lead to seeking professional help, reading and researching
and making use of other tools to assist in better understanding the situation
and improving the overall well-being.
Self-awareness refers to the
application of the first pillar of health knowledge to one’s own health. It is
making sense of that knowledge and it involves both personal and professional
assessment, validating records and test results. It is the individual’s
scoreboard for health. In the 1999 interagency document “Partners in life
skills education”, the WHO identified self-awareness as one of the skills
relevant to good health across all cultures (WHO 1999, 1).
The knowledge,
literacy and self-awareness available to the individual, agency will now refer
to the action taken on the particular situation and condition.
Physical Activity
Pillar 3 is about the need and
benefits of engaging in a regular physical activity. This physical activity
includes walking, running, sports and other such physical activities that
improves health, fitness and overall mood. According to WHO, adequate levels of
physical activity help to control weight and reduce the risk of metabolic
illnesses (WHO 2004). Being active can reduce the risk of a host of
non-communicable illnesses, stress, increase mental wellbeing, enhance sleep,
and help improve bone and muscle strength among older people. The WHO
recommends different kinds of physical activities to different age ranges and
at least 30 minutes of regular, moderate-intensity physical activity on most
days. These reduce the risk of cardiovascular disease and diabetes, colon
cancer and breast cancer.
Healthy Eating
Pillar 4 tackles the importance of
a healthy diet in self-care and in maintaining overall health. What we eat helps
define our overall wellbeing. Regular physical activity together with proper
dietary nutrition are two of the primary determinants of disease (McNaughton,
et al. 2012, 1). In May 2004, the 57th World Health Assembly (WHA) endorsed the
World Health Organization (WHO) Global Strategy on Diet, Physical Activity and
Health. The overall goal of the Global Strategy on Diet, Physical Activity and
Health is to promote and protect health by guiding the development of an
enabling environment for sustainable actions at individual, community, national
and global levels that, when taken together, will lead to reduced disease and
death rates related to unhealthy diet and physical inactivity (WHO 2004, 5).
Risk Avoidance and
Mitigation
Self-care involves avoiding or limiting use or exposure to toxic substances as well as risky behaviors. On a practical sense, risk mitigation involves making sure you are vaccinated, not smoking, practicing safe sex, drinking in moderation, protecting yourself from the sun, driving carefully and wearing a seat belt and wearing your helmet when you ride a bicycle. High-risk behaviors are the cause of morbidity and mortality.
Good Hygiene
Self-care includes the maintenance and
prevention of the spread of disease. Therefore, pillar 6 refers to hygiene.
Good hygiene is associated with those practices that relate to maintaining a
clean living or work environment, food safety practices, hand washing, dental
and personal hygiene and preventing the spread of communicable diseases.
Rational Use of
Products/Services
Pillar 7 is about the rational use of
products and services to have a better management of their own health. This may
involve from time to time the use of medicines, products and other services
that support health care practices and awareness efforts. Proper use of these
products and services can delay or even prevent the onset of many conditions.
This also empowers people to better manage their illness as they understand
more about their particular situations thereby improving the quality of life
and overall health.
Self-Care in the Bible
God is a God of wholeness and
holistic healing. Throughout the Bible we can find principles as guidance in
self-care.
Be Aware of Your
Priorities
Jesus has given us examples of self-care. John 12: 45-50 tells us to go to him and not remain in darkness. That although He would not judge those who do not keep His Word, yet he will be judged by the Word itself and by the Father who has sent Jesus. In Luke 4: 42-43, we read that Jesus is very much aware of his purpose in coming to earth. In both accounts, Jesus is telling us that we need to be self-aware and to know our priorities.
Know Your Inner Circle
Our social connections provide us
emotional stability. However, even within the myriad of connections, we need to
identify the levels of intimacy: who are our friends, who are our peers, and
who are our confidantes? How do we assign our relationships into the different
levels of intimacy? Jesus had many friends as well. Mark, Luke and John provide
an idea of who they were and who His inner circle was. He may have been a
friend of many but Peter, James, John, Martha, Mary and Lazarus obviously
belonged to His inner circle (see Mark 5:37, 9:2, 14:33, Luke 10:38, John
12:1-2). What can we learn from this? Not everyone should have access to one’s
personal details. Identify from among the people around you who your friends, peers
and confidantes are.
Prayer Life
One of the strengths of Jesus was
his prayer life. He always made sure he had time away from the crowd to spend
intimate time in prayer. He rose up very early in the morning while the others
were still asleep and went to a desolate place to pray (Mark 1:35). He would go
to a mountain or a desolate place to pray (Mark 6:46, Luke 5:16). He would even
invite his disciples to find a desolate place to pray by themselves. Private
prayer was something serious to Jesus. It refreshed His soul and His connection
to the Father. To a missionary, prayer is the time to get refreshed and to
commune with God who has commanded us to “Come to me, all who labor and are
heavy laden, and I will give you rest” (Matthew 11:28).
Celebrate Life
Another area that Jesus taught His
disciples is on celebration and pleasure. He visited houses (Luke 19:5), he
attended weddings (John 2:1) and enjoyed the company of people whether they are
his disciples, tax collectors or sinners (Matthew 9:10).
Receiving Care
Jesus allowed others to minister
to Him. When He visited Mary and Martha’s home, he allowed Martha to be busy in
the kitchen preparing their food. John 11:5 says that “He loved Martha and her
sister and Lazarus”. Furthermore, He allowed a woman to spend a costly jar of
perfume to be poured into his feet. Jesus is God and did not need anything from
anyone and yet He received and acknowledged effort done by others to
him.
Self-Care for a
Missionary
The importance of self-care is not
a new concept to missionaries. It is preached in churches, is part of
discipleship and is part of their preparations before deployment. Missionaries
have been given a tall order to be the hands and feet of the church in
obedience to the Great Commission of making disciples of all nations. Some
churches have been glorified and held in high esteem and their biographies have
helped to perpetuate the image of a missionary as a "super saint"
(Vega 1976). This saintly image according to Vega (1976) often becomes
detrimental to the missionary’s mental health. And none can really be too
prepared to be spared from the challenges on the field. This section
covers some of the factors that cause missionary attrition and what are some of
the ways in which they can do self-care.
Missionary Attrition
Missionary attrition is a nagging
problem among churches. William Taylor, former Executive Director of the World
Evangelical Fellowship Missions Commission, defined attrition as, “the
departure from field service by missionaries, regardless of cause.” William
Taylor’s book, Too Valuable to Lose, disclosed that 29% of missionaries quit
for “reasonable” reasons and gave a shocking 71% that quit for “preventable”
reasons. (Pirolo n.d., 1). In a study within the Christian Reformed Church, it was noted that
records indicated an approximate 20% attrition rate. (Vander Steen, 1987,
42-43). In an online study by Rowe (n.d.) among 745 former missionaries,
results showed factors affecting missionaries leaving the mission field for
preventable causes. These factors were (1) too little missionary care, (2) lack
of team member integrity, (3) lack of ability to pursue calling, (4) team
conflict, and (5) role confusion.
According to the World Evangelical
Fellowship’s (WEF) study, the Reducing Missionary Attrition Project II (ReMAP
II), the top four reason for missionary attrition from Old Sending Countries
(US, Canada, UK, Germany, etc.) were Normal Retirement (13.2%), Children
Issues (10.1%), Change of Job (8.9%) and Health Problems (8.4%).
The numbers are quite different for New Sending Countries (Ghana, Singapore,
Korea, Brazil, Philippines, etc.): Lack of Home Support (8.1%), Lack of
(Missionary) Call (8.0%), Inadequate Commitment (7.3%) and Disagreement with
Agency (6.1%) (Taylor 1997).
Stress as a source of
Missionary Attrition
One interesting factor affecting
missionary attrition is stress. Lazarus & Folkman (1987, 29) defined stress
as a ‘‘situation in which internal demands, external demands, or both, are
appraised as taxing or exceeding the adaptive or coping resources of an
individual or group’’. The study of stress is a very broad subject and it
covers numerous theoretical frameworks depending on which domain is being
specifically studied.
There are two theoretical
categories used in the study between external demands (stressors) and bodily
processes (stress). There is the “systemic stress” and “psychological stress”.
Systemic stress is based on a person’s physiology and psychobiology. Selye
(1976, 64) defines systemic stress as “a state manifested by a syndrome which
consists of all the nonspecifically induced changes in a biologic system.”
Psychological stress falls under the field of cognitive psychology. This kind
of stress covers two concepts: appraisal, i.e., how a person evaluates the
situation in relation to their well-being, and coping, i.e., individuals'
efforts in thought and action to manage specific demands (Lazarus 1993 as cited
by Krohne 2002, 2).
Missionaries undergo stress and
trauma to different degrees. They function at high level as much as they can
before any symptom comes out that can no longer be ignored. The tragedy is that
these symptoms could have been prevented and treated early on. But most often
the problems are not recognized until damage has been done and can no longer be
ignored. What do their sending churches or mission agencies do? Sadly, the
churches and mission agencies are either ill-equipped to deal with the problem
or they are too overwhelmed with other concerns of the church or of the agency
(Carr 1994, 2).
There are numerous studies related
to the measurement of the types of stressors of missionaries on the field. Tone
(2020) listed tools created to measure multiple categories of stress, areas of
need, member care or attrition concerns, readjustment, burnout, trauma or
posttraumatic stress disorder, hassles, hostility, or well-being. However,
there is no psychometrically tested material that is targeted for them (Tone
2020, 2). In her recent study, Tone used CHOPS Stress Inventory, a new tool for
measuring missionary stress. This tool showed good initial psychometric
qualities when compared to an established stress measure.
So, what are some of the stressors
of missionaries? In a 1987 study, Vander Steen (29) found evidence
indicating that there was stress that can be attributed to the cross-cultural
differences. There is apparently some misunderstanding of cross-cultural
values.
Added to this stress was not
having someone to turn to for advice (129). Factors associated with the
severity of posttraumatic stress were depression, functional impairment,
subjective severity and number of traumatic events, and the level of resilience
(Schaefer, et al. 2007). However, as missionaries stayed longer on the field,
their perception of stress increased as well (Taylor. 1983). Tone (2015, 148)
also found that younger individuals are more susceptible to stress.
Females suffer more stress than men (Matud 2004, 1401) and have a higher coping
response to stressful situations (Saiterfield 1994, 71) their coping style is
more emotion-focused than that of men (Matud 2004, 1401). Females have lower
assimilation into the new culture than males. (Saiterfield 1994, 71).
A person’s quality of life and
social relationships also affect health and are key determinants of the quality
of life (Jing Liao 2015, 1). The more socially isolated or less socially
integrated individuals are less healthy psychologically and physically and more
likely to die (House 1988).
The many challenges that
missionaries face offer them opportunities to be more resilient (Whiteman 2018,
10). However, this can be interpreted as being a skill rather than an inherent
trait. This means that missionaries can create and enhance a capacity to be
more resilient. If that’s the case, then each adversity becomes an opportunity
to engage in resiliency-promoting habits and attitudes that allow global
workers, one day at a time, to persevere with joy (Whiteman 2018, 10).
How do Missionaries
Cope?
Jesus tells us the two greatest
commandments to love God with all his heart, soul, and mind. This may be taken
to only be relevant to the spiritual well-being of the person. But in a 2000
study on religion, spirituality and health, Keonig found a strong positive
relationship between mental health and adaptation to religiosity. Additionally,
he found that religious people are physically healthier, lead healthier
lifestyles and live a more proactive self-care. This perspective relates
to symbolic interactionism which regards identity, like society more widely, as
a process of negotiation, of how people interact with one another and how these
interactions shape individual behaviors (Scott 2015). Identity then continues
to adjust as a person journeys in a new culture. There are factors that make
the adjustment easier. Geeraert, et al (2019) suggested the more one’s
personality fits the demands of strong social norms, the better the adjustment.
Individuals who are highly agreeable to others are able to buffer themselves
from the adverse impact of strong norms of adjustments. Overall, Geereart
concludes that “the best coping mechanism for those who move from one cultural
region to another is that which is congruent with their new environment, rather
than their home culture”. In other words, according the Geereart, among people
who experienced high levels of stress, those who “adopted the coping style
which was congruent with their host region adapted more successfully to that
culture”.
Sabbath
It is difficult to find a
work-life balance in any field. Each situation is unique and needs to be
addressed on its own. However, a person’s passion to help others can sometimes
blur the need to care for oneself and care for others. This can be true to
missionaries.
Spiritual life can be one of the
best tools to keep the balance. Baets and Bowen (2008) found that pain
sufferers who were both religious and spiritual were more likely to have better
psychological wellbeing and use positive strategies. They use prayer and seek
spiritual support as a coping method.
However, although religiosity has
been related to overall health (Weaver 2002, 77-97), there is one spiritual
tool that most missionaries are not maximizing - the Sabbath.
The first Sabbath occurs in the
Genesis narrative when God finished his work and rested on the seventh day.
(Gen. 2:2). In Exodus 20:8-10a, God’s people are to, “Remember the Sabbath day,
to keep it holy. Six days you shall labor, and do all your work, but the
seventh day is a Sabbath to the Lord your God.” And in Deuteronomy 5:8, “You
shall remember that you were a slave in the land of Egypt, and the Lord your
God brought you out from there with a mighty hand and an outstretched arm.
Therefore, the Lord your God commanded you to keep the Sabbath day.” In both
verses, God is telling His people to rest and to create a holy
space.
God offers rest to the weary
(Isaiah 28:12), poor, hungry and thirsty (Isaiah 55:1) salvation comes to those
who return and rest in the Lord (Isaiah 30:15) and gives rest to their journey.
(Isaiah 63: 14). Hebrews 4:11 tells us to strive to enter that rest, so that no
one may fall by the same sort of disobedience.
Missionaries know the importance
of Sabbath and of self-care. However, there is often a challenge in creating
this sacred and restful space. For others, it may come from the notion of
self-care being selfish and may decrease the time that should have been
allotted to caring for others.
Integrating a sacred space into a
missionary's demanding schedule requires careful and purposeful planning for
consistency and discipline. Sabbath should not be a burden but a delight in
itself and should flow freely and not restricted to a rigid flow.
There are many ways on how to
practice Sabbath. The internet is filled with resources on how to do Sabbath.
There is the 30-Minute Sabbath where you take 30 minutes at a time by finding
ways to unplug from the world and connect with yourself and with others. This
includes practicing silence and contemplative prayer, going for a walk, gardening
or pursuing any hobby, reading poetry. The ultimate purpose is to nourish the
soul and remember God, the source of all good and perfect gifts.
Social Support
“A word spoken at an appropriate
time is like golden apples in a silver bowl.” (Proverbs 25:11). Friends are
good medicine so goes the old adage. Friends help each other go through life
easier as each one carries each other’s burdens. People who are surrounded by
strong social relationships are able to maintain good personal health and
happiness (Paplau 1985. 2; Eng, et al. 1985, 3). Society expects that these
social networks will provide support as the individual goes through various
changes and adjustments in life (Eng, et al. 1985, 3). The social support
approach to overall health creates in an individual an explorative attitude and
makes risk taking reasonable (Sarason, et al. 2011).
A strong social support is a useful self-care
strategy for mental health (Martin Holt & Carla Treloar N.D., 8), people
with heart failure (Gravin & Grant 2014, 320-333), diabetes (Toljamo &
Hentinen 2001) and women with HIV (Gielen, et al. 2001, 315-322). To the
missionary, social support may include turning to friends, family members, or
trusted acquaintances to talk over problems, get support, or share their
experiences. Even talking to a friend over coffee helps. In a study among
Danish workers, it was revealed that coffee breaks play an important role for
the social and personal well-being of people in an emotionally-taxing
occupation (Stroebaek 2013, 381-397). And missionaries are in such an
occupation (Vander Steen 1987, 29).
Conclusion
The World Health Organization
recognizes the need for self-care based on the core principle that focuses on
the individual as well as the greater community. The world needs people who are
self-reliant, empowered, autonomous, have personal responsibility and efficacy.
It also needs a society where there is participation, involvement and
empowerment. All these can be achieved by teaching individuals how to take care
of themselves.
People do self-care in different
ways in every area of their lives. Others may do well in taking care of their
physical health but struggle in their spiritual health. To some emotional
health might be an issue while it is not to others. Even some heroes of faith
like David and the Apostle Paul had different needs. Discouragement was not
foreign to them. In 1 Corinthians 1:8 Paul expressed the affliction he
experienced, a burden beyond his strength that he despaired of life itself. In
1 Samuel 30:6 David was greatly distressed, for the people spoke of stoning
him, because all the people were bitter in soul, each for his sons and
daughters. But David strengthened himself in the Lord his God (ESV). All these
happened so that they will rely not on themselves but on God alone. This is a
great Bible perspective that Christians and missionaries have followed through
the years. God is the source of all of our needs.
Against all odds, missionaries get
the job done. Their obedience to the Great Commission is an expression of their
love for God. They learn, relearn and unlearn things just to pursue their
calling. They are willing to adapt to new cultures just to become like the
locals. Just like Paul, they try to become like the people they are reaching out
to so that they might save some (1 Corinthians 9:20-22).
But missionaries are humans, too.
They feel the toll of the challenges that they encounter in the field. They
stretch all their capacities beyond limits. They persevere all because of the
grace of God. While we want our missionaries to stay on the field, we
often wonder how they maintain their stay with joy and gladness in their heart.
How do they make sure that their own personal needs are met?
The second of the two greatest
commandments were to love others as yourself (Matthew 22:39). Loving oneself is
not selfish because you cannot give what you do not have. It will be
difficult to love those whom you are called to serve unless you do not love and
care for yourself. Hence, self-care is a fundamental need of every missionary
not only to be effective in the ministry but to offer one’s life as a living
sacrifice, holy and acceptable unto God which is an act of worship (Romans
12:1-2).
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