As we conclude our brief exploration of Generativity Four as it is enhanced in a generative society, we note that the distinction between Generativity Three and Four is often not clearly drawn; both involve civic engagement and both require a Distal Pull . Both are motivated by a desire to extend values and benefits to the next generation: “Clearly, many of the activities that are labeled as volunteer work fit these definitions of generativity. Many of the activities of volunteers cross generational lines. . . .As such, the activities of volunteers may contribute to continuity and linkages across generations.” (Snyder and Clary, 2004, p. 223)
The distinction we draw between Generativity Three and Generativity Four concerns the primary focus of each: Generativity Three centers on expanding the time dimension, while Generativity Four centers on expanding the space dimension. We provide caring linkages across generations by bringing the past into the present so that it can be available to the next (Generativity Three). We expand our care to other people and to the next generation by engaging in activities that improve community services (Generativity Four). The extension of care in time and space best operates in a generative society — otherwise the extension is hard to achieve and often short lived. Monuments will crumble, stories are no longer told, the poor are no longer served, children are ignored, and humans live in isolating silos. Stagnation reigns supreme. As dedicated (generative) coaches we can play a major role with our clients to ensure that a Stagnant Society isn’t produced or sustained while they serve as leaders of their organization or community.
Social Class and Generativity
In their assessment of generativity as related to social structure, Keyes and Ryff (1998, p. 253) observe that:
“[S]ociety contours generativity. Midlife and often older adults, adults with more education, and women tend to exhibit greater levels of diverse aspects of generativity than young adults with fewer years of education, and men. . . . Perhaps relieved of primary obligations, midlife and older adults give emotional support and unpaid assistance to more people and feel less primary but more civic obligations.”
In other words, civic engagement and other acts of generativity might be the privilege of social class, rather than being a sign of altruism or personal commitment. Perhaps, as some of our Sage leaders observed, stagnation and the absence of civic engagement might be at least partially attributed to the inability of many people to find time or energy to move beyond their own economic struggles (and to move beyond their own Generativity One role as a challenged provider to their family).
Keyes and Ryff (1998, p. 254) also noted that “generativity contours our quality of life.” We find our work in all four generative roles to be not just gratifying, but also a source of meaning and purpose in life. We are not just given the opportunity to outlive our self (as Kotre suggests), but also to find enrichment in the life we are still living. The generative society provides the abundant opportunity for this enrichment of life–provided a society enables those who are poor, oppressed and challenged in every aspect of their life to move beyond this state in order to afford themselves the privilege of generativity.
This is where Kitchens’ rocks and pebbles are found to be critical. The generative society provides a government and set of social service agencies that support and encourage civic engagement. It provides a variety of other generative institutions as well that are operating in an effective and efficient manner. These rocks and peddles are needed if quality of life is to be enhanced through generative acts within a community context. The metaphor of rocks, pebbles and sand can be a wonderful for professional coaches to use when helping their community leaders consider the best ways in which to confront the challenges of social class and privilege. A society is unlikely to be generative if many of its members find little time to be caring deeply about anything other than their own welfare and even survival.
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