Impacts of biophilic design on the development of gerotranscendence and the Profile of Mood States during the COVID-19 pandemic

To live in a good mood is not only a key consideration for future age-friendly communities, but also a critical necessity for positive ageing. Despite growing evidence of correlations between contact with nature and stress reduction, little is known about the effect of nature integration in indoor environments. Thus, this study aimed to answer the following research questions: (a) How do biophilic characteristics of home environments correlate with older adults’ experience of the multiple levels of the theory of gerotranscendence? and (b) What is the relationship between these experiences and the mood states of these older adults? The study was based on a comparative analysis to scrutinise the impact of the COVID-19 pandemic on these questions. The data were gathered through questionnaires with 450 older adults aged between 65 and 95 years, and stratified by the biophilic characteristics of their living environments: indoor biophilic, outdoor biophilic and non-biophilic. Two sets of data were collected with the same participants, respectively, before the COVID-19 pandemic (June to October 2018) and during the COVID-19 pandemic (June to October 2020). It found that the biophilic characteristics of home environments are correlated dynamically with older adults’ ageing experience and mood states. The study indicates that outdoor biophilic features facilitate the recovery of tension mood effects of the COVID-19 pandemic, whereas indoor biophilic features facilitate recovery from depression and anger.

Purpose in Life: A Reconceptualization for Very Late Life

Across disciplines, we have long sought to understand the factors that contribute to purpose in life. Theorists have posited that having life goals, feeling productive, and remaining active are essential contributing elements to purpose in life (Crumbaugh & Maholick, 1969; Rowe & Kahn, 1997; Ryff, 1989). While these factors can undoubtedly contribute to purpose in life, they may not fully explain purpose in life for older adults in very late life (85 years old and older) who have long past and short future time horizons. In this presentation, we explore the concept of purpose in life for older adults in very late life and how current measures may not fully or accurately apply to this group. We examine the two most commonly used measures of purpose in life, the Purpose in Life Test (Crumbaugh & Maholick, 1964, 1969) and the Ryff Purpose Subscale (Ryff, 1989; Ryff & Keyes, 1995), and identify specific items that should be reconsidered for use with older adults in very late life. We then reconceptualize purpose in life for the oldest old based on several foundational theories, including Socioemotional Selectivity Theory, the Theory of Gerotranscendence, and Terror Management Theory. Stemming from this analysis, we posit that purpose in life in very life consists of three domains – the very long past, the very near future, and the transcendental post-mortem. Based upon this reconceptualization, we recommend the development of new measures of purpose of life in very late life that capture these three domains.

Marital offence-specific forgiveness as mediator in the relationships between personality traits and marital satisfaction among older couples: Perspectives on Lars Tornstam's theory of gerotranscendence

As a result of the gerotranscendence process, marital satisfaction becomes especially important in old age. At the same time, researchers emphasise that the effect of seniors’ personality on their marital satisfaction depends on many mediators. The analysis of literature suggests that one such variable might be forgiveness. Thus, the aim of the present research was to investigate whether forgiveness mediates the relationship between personality traits and marital satisfaction in late adulthood. The study involved 315 participants aged 60–75. Three psychological methods were used: (a) the Marital Satisfaction Questionnaire for Older Persons; (b) the NEO-Five Factor Inventory; and (c) the Marital Offence-Specific Forgiveness Scale. The analyses that have been undertaken revealed a number of significant associations. Neuroticism was positively related to resentment-avoidance and negatively to benevolence and marital satisfaction, whereas extraversion, agreeableness and conscientiousness were negatively correlated with resentment and positively with benevolence and satisfaction. The results also showed that both dimensions of dyadic forgiveness mediated the relationships between personality traits and marital satisfaction in ageing persons. They suggest that forgiveness of a spouse, when enhanced, could work as a buffer against the negative impact of neuroticism on marital happiness, as well as allowing the transfer of positive aspects of extraverted, agreeable and conscientious tendencies into marriage. Practical implications of the study for counselling older adults are recommended.

MEANING IN LIFE AMONG THE OLD-OLD

Older adults, who view their lives as meaningful demonstrate better physical and mental health (Krause, 2007). However, the voices and the experiences of the old-old about what gives meaning to their lives have rarely been explored. This descriptive study examined key components of having meaning in life among independently living old-old migrants to the sunbelt. The sample consisted of 27 women and 18 men (N=45), with the mean age of 88.5 (SD=3.75) and the median annual income of $22,400, who participated in the Florida Retirement Study (Kahana et al., 2002). In response to the question “What gives the greatest meaning to your life at present?” family was reported as the primary source of meaning for the vast majority (40) of the participants. This is consistent with Tornstam’s (1997) theory of gerotranscendence reflected in a decreased sense of self-centeredness and greater connection to other generations. Men were more likely to list spouse as the primary source of meaning in life, followed by family, while women referred more generally to family. Health was equally important for men and women, followed by close friendships reported by 22 participants. This finding is consistent with Carstensen’s (2003) socioemotional selectivity theory suggesting that with age, the meaning of relationships changes and superficial relationships fade away. For those, who reported being very religious (7) Christian faith and attending church comprised key determinants. A transcendent, rather than materialistic view of life was illuminated by the fact that only one participant reported money as the greatest meaning in life.

‘Just another day’: the lived experience of being a hundred years old for ten New Zealanders

The aim of this study was to gain an understanding of the experiences of extended longevity as perceived by centenarians. Centenarians (people over 100 years of age) are the fastest growing group of the ageing population in developed countries. Ten centenarians aged between 100 and 106 years, living in the Lower North Island of New Zealand, participated in the study. The biographical narrative interpretive method of inquiry guided data collection through face-to-face interviews, and thematic analysis was subsequently undertaken. Four themes were identified: (a) ‘becoming a centenarian: ‘Just another day’; (b) ‘growing up in a privileged environment’ that revealed four sub-themes: ‘having freedom and choice’, ‘being loved and nurtured’, ‘living healthy lifestyles’ and having ‘good education prospects’; (c) ‘unique opportunities in adult life’; and (d) ‘positive ageing and celebration of longevity’. The centenarians spoke nonchalantly about their experience of turning 100 and positive personalities were prominent features of the participants, who all expressed a sense of acceptance and satisfaction with life and contentment with living in the present, a feature throughout their lives that was ongoing and at an intergenerational level. This study has provided further insights into the existing literature on longevity and through the narratives of the centenarians has demonstrated the value of Erikson's psycho-social stages of development and Tornstam's theory of gerotranscendence when considering positive ageing.

The paradoxes of gerotranscendence: The theory of gerotranscendence in a cultural gerontological and post-modernist perspective

<strong><span style="font-family: TimesNewRomanPS-BoldMT;"><span style="font-family: TimesNewRomanPS-BoldMT;"><p align="left"> </p></span></span><span style="font-size: x-small; font-family: TimesNewRomanPS-BoldMT;"><span style="font-size: x-small; font-family: TimesNewRomanPS-BoldMT;">ABSTRACT</span></span></strong><span style="font-size: x-small; font-family: TimesNewRomanPSMT;"><span style="font-size: x-small; font-family: TimesNewRomanPSMT;"><p align="left">This article presents a theoretical analysis and discussion of the theory of gerotranscendence, formulated</p><p align="left">by Lars Tornstam (University of Uppsala, Sweden). The theory is presented as a meta-theory of</p><p align="left">ageing, as a theory of universal and general ageing processes. Ageing is seen as an urge (a drive)</p><p align="left">towards a less engaged posititon in the wordly life, moving towards a higher degree of transcendence,</p><p align="left">with a more cosmic outlook and another definition of reality. In this article the theory is discussed from</p><p align="left">another theoretical position; Ageing seen in a cultural gerontological perspective, as a varied culturally</p><p align="left">and historically situated phenomenon – differing in different times and different cultures. The theoretical</p><p align="left">perspective underlines that ageing is complex dialectical processes, an intertwined interplay between</p><p align="left">individual development and cultural change. The varied individual ageing processes are not seen</p><p align="left">as the result of «drives». In Western post-modern cultures the ageing processes are becoming manifold,</p><p align="left">often contradictory. Elderly present versions of the selves that are becoming complex, multiplied (multiple</p><p align="left">selves), acting at different scenes, stamped by varied cultural values, presenting mixed versions of</p><p align="left">activity and passivity, engagement and retractment, wordliness and transcendence.</p></span></span><strong><em><span style="font-size: x-small; font-family: TimesNewRomanPS-BoldItalicMT;"><span style="font-size: x-small; font-family: TimesNewRomanPS-BoldItalicMT;"><strong><em><span style="font-size: x-small; font-family: TimesNewRomanPS-BoldItalicMT;"><span style="font-size: x-small; font-family: TimesNewRomanPS-BoldItalicMT;"><p>Key words:</p></span></span></em></strong></span><strong><em><span style="font-size: x-small; font-family: TimesNewRomanPS-BoldItalicMT;"><p> </p></span></em></strong></span><p> </p></em><span style="font-size: x-small; font-family: TimesNewRomanPSMT;"><span style="font-size: x-small; font-family: TimesNewRomanPSMT;">Ageing theories; gerotranscendence; cultural gerontology; postmodernism</span></span></strong>