We conclude that this critical societal function serves as a strong motivator for many Generativity Three actors. Much as the patterns that Generativity Three is seeking to maintain, the motivations behind these acts are often unknown to the generative actor and to the people with whom this actor engages. Somehow it just seems to be the “right thing to do” and is rarely guided by a reading of Parson’s dense and highly theoretical description of latent pattern maintenance. As the songwriter Irving Berlin would say, “It just comes naturally.” The natural birth of generativity three, of course, can be aided by the midwifery offered by a professional coach.
Safeguarding a Tradition: Safeguarding a tradition seems to be at the heart of what George Vaillant means when writing about “guardianship,” although we suspect that he did not intend to limit himself to this often-reactionary motivation. While the safeguarding function can be nothing more than hesitancy to accept change and a reaction against anything new, it also can be founded in a strong commitment to keeping what is good in a society. This motive is prevalent in one of eight forms of contemporary Generativity Three (preservation of values) that we will describe later in this essay.
In essence, a tradition is safeguarded in one of five ways. First, it can be preserved by ensuring that nothing changes in the system; we set up a fortress, buttress it, and make certain nothing will “pollute” or “water-down” the tradition; we see this form of safeguarding in the policies of many countries that place severe restrictions on immigration. We also find in the constant monitoring of theological and ideological conformity by some religious sects and political groups.
Strict enforcement often leads to the splintering of these groups over minor differences of opinion. Unfortunately, this form of preservation often results in not just splintering, but ultimately the death of the system itself. Theorists tell us that systems which are closed and have very heavy boundaries cannot survive; there must be openness and permeable boundaries if a system is to remain viable. Diverse input (ideas, products, sources of energy) must be available to the system, especially if it is to remain creatively adaptive (Stacey, 1996; Page, 2011)
A second strategy for safeguarding a tradition is found in the process of discernment: which elements of the tradition should be preserved? Which should be discarded? This process is quite challenging. As behavioral economists (Kahneman, 2011; Ariely, 2008) have repeated shown, we tend to hold on to what we already have. The joy we anticipate from successfully doing something new is much less motivating than the sorrow we anticipate from losing something we already possess. Even more painful is the regret we anticipate after having given away or lost something that once was of great value to us.
When describing the processes involved in personal life transitions, Bill Bridges (1980,2001) suggests that we move through a deep, troubling “neutral zone.” He describes a state of being that closely resembles being in limbo, an intermediate zone between life and death. This is the zone of judgement and spiritual challenge that can be found in many religions. We often need abundant support and some Generativity Two mentoring and motivating to engage in sorting-out that which is to be saved and that which is to be discarded.
There is a third strategy, one that enables us to have our cake, and eat it too, with regard to Generative Safeguarding. We can celebrate a tradition, but not embrace it too tightly. The Mardi Gras festivals that are held throughout the world represent old and revered traditions that are not engaged during most of the year—and are often not taken too seriously even when enacted. There are many such festivals, fairs and carnivals that come to town once a year. Matthew Miles (1964) has written about temporary systems that allow us to engage elements of ourselves that are not usually part of our daily routine and persona. We honor the tradition without getting too “uptight” in terms of engaging it every day of our life.
