TRYGGARE KAN INGEN VARA

Ett svar på Peter La Cours kritik av anknytning och religiosite

Theistic relational spirituality:development, dynamics, health, and transformation

Most of the world’s population identify as religious or spiritual, and most religiously affiliated believers identify with one of the world’s major monotheistic traditions: Christianity, Islam, or Judaism. Within each of these traditions, especially Christianity, one important aspect of many believers’ religion/spirituality is how they view and relate with God. The purpose of this paper is to describe a model of theistic relational spirituality (i.e., the ways monotheistic believers view and relate with God) that integrates theory and research from the fields of psychology, attachment, social cognition, and interpersonal neurobiology. We argue that theistic relational spirituality is comprised of two main types of God representations: doctrinal (primarily explicit and affect-light) and experiential (primarily implicit and affect-laden) representations. From an attachment perspective, we discuss the development and dynamics (e.g., context-dependence) of these God representations. We propose that doctrinal–experiential congruence forms the basis of a healthy theistic relational spirituality, when it is contextually adaptive, consistent across time and situations, and aligned with the theistic believer’s behaviors. We also delineate potentially adaptive transformation of less healthy forms of theistic relational spirituality. Lastly, we discuss ways in which this model of theistic relational spirituality might direct future research

Diminished ability to identify facial emotional expressions in children with disorganized attachment representations

The development of children's ability to identify facial emotional expressions has long been suggested to be experience dependent, with parental caregiving as an important influencing factor. This study attempts to further this knowledge by examining disorganization of the attachment system as a potential psychological mechanism behind aberrant caregiving experiences and deviations in the ability to identify facial emotional expressions. Typically developing children (N = 105, 49.5% boys) aged 6–7 years (M = 6 years 8 months, SD = 1.8 months) completed an attachment representation task and an emotion identification task, and parents rated children's negative emotionality. The results showed a generally diminished ability in disorganized children to identify facial emotional expressions, but no response biases. Disorganized attachment was also related to higher levels of negative emotionality, but discrimination of emotional expressions did not moderate or mediate this relation. Our novel findings relate disorganized attachment to deviations in emotion identification, and therefore suggest that disorganization of the attachment system may constitute a psychological mechanism linking aberrant caregiving experiences to deviations in children's ability to identify facial emotional expressions. Our findings further suggest that deviations in emotion identification in disorganized children, in the absence of maltreatment, may manifest in a generally diminished ability to identify emotional expressions, rather than in specific response biases

Religious socialization among Malaysian Muslim adolescents: a family structure comparison

Despite the plethora of research on correlates of adolescent religiosity, few studies have examined the contribution of socialization factors to adolescent religiosity in the context of non-Western Muslim samples from different family contexts. To address this gap, the current study explored the contribution of parenting (direct socialization) and community engagement (indirect socialization) factors on religiosity among 895 Malaysian Muslim high school students from single-/non-parent and two-parent families. T-test results showed that religiosity was higher for students from two-parent families than single-/non-parent parent homes. After controlling for (a) social desirability, (b) gender and (c) school type, the hypothesized factors of: parental attachment, parental religious socialization, parental supervision, youth organization involvement, school attachment, and mosque involvement significantly predicted religiosity for the full sample of students from both types of families. Hierarchical regression results further revealed that while both indirect and direct parental socialization factors were stronger predictors of religiosity for two-parent families than single-/non-parent families, direct parental socialization effects were more robust. Implications of the findings are discussed

Disorganized Attachment in Infancy: A Review of the Phenomenon and Its Implications for Clinicians and Policy-Makers

Disorganized/Disoriented (D) attachment has seen widespread interest from policy makers, practitioners, and clinicians in recent years. However, some of this interest seems to have been based on some false assumptions that (1) attachment measures can be used as definitive assessments of the individual in forensic/child protection settings and that disorganized attachment (2) reliably indicates child maltreatment, (3) is a strong predictor of pathology, and (4) represents a fixed or static trait of the child, impervious to development or help. This paper summarizes the evidence showing that these four assumptions are false and misleading. The paper reviews what is known about disorganized infant attachment and clarifies the implications of the classification for clinical and welfare practice with children. In particular, the difference between disorganized attachment and attachment disorder is examined, and a strong case is made for the value of attachment theory for supportive work with families and for the development and evaluation of evidence-based caregiving interventions

L'attaccamento va in tribunale: protezione e affidamento dei minori

In molti contesti professionali, compreso quello del Tribunale per i minorenni, si fa riferimento alla teoria dell’attaccamento e alla relativa ricerca, con fraintendimenti ampiamente diffusi che spesso si traducono in applicazioni scorrette. La finalità di questa dichiarazione di consenso è, pertanto, quella di migliorarne la comprensione, contrastare la disinformazione a riguardo e guidarne l’uso nel contesto del tribunale per i minorenni secondo una modalità basata sulle evidenze, considerando in particolare i processi decisionali circa la protezione e l’affidamento dei minori. L’articolo è diviso in due parti. Nella prima ci occupiamo dei problemi relativi all’utilizzo di teoria e ricerca sull’attaccamento nel contesto del Tribunale per i minorenni e ne discutiamo le ragioni. A questo proposito, esaminiamo le applicazioni della teoria che si ispirano al principio elettivo del superiore interesse del minore, discutiamo i fraintendimenti a riguardo e identifichiamo i fattori che ne hanno ostacolato un’accurata implementazione. Nella seconda parte, forniamo indicazioni per una sua adeguata e corretta applicazione. A tal fine, siamo partiti da tre principi di riferimento: il bisogno del bambino di caregiver familiari e non abusanti, il valore della continuità di cure sufficientemente buone e i benefici delle reti di relazioni di attaccamento. Discutiamo, inoltre, di quanto le valutazioni sulla qualità dell’attaccamento e sul comportamento di cura siano adeguate a ispirare i processi decisionali forensi rivolti ai minori. Concludiamo che la valutazione dei comportamenti di cura dovrebbe ricoprire un ruolo centrale. Nonostante non ci sia fra noi completo consenso riguardo all’utilizzo delle valutazioni sulla qualità dell’attaccamento nelle decisioni attinenti all’affidamento e alla protezione del minore, tali valutazioni si rivelano, al momento, le più adatte a individuare obiettivi e modalità degli interventi di sostegno. Infine, offriamo indicazioni per organizzare le future collaborazioni di ricerca interdisciplinare

Attachment goes to court: child protection and custody issues

Attachment theory and research are drawn upon in many applied settings, including family courts, but misunderstandings are widespread and sometimes result in misapplications. The aim of this consensus statement is, therefore, to enhance understanding, counter misinformation, and steer family-court utilisation of attachment theory in a supportive, evidence-based direction, especially with regard to child protection and child custody decision-making. The article is divided into two parts. In the first, we address problems related to the use of attachment theory and research in family courts, and discuss reasons for these problems. To this end, we examine family court applications of attachment theory in the current context of the best-interest-of-the-child standard, discuss misunderstandings regarding attachment theory, and identify factors that have hindered accurate implementation. In the second part, we provide recommendations for the application of attachment theory and research. To this end, we set out three attachment principles: the child’s need for familiar, non-abusive caregivers; the value of continuity of good-enough care; and the benefits of networks of attachment relationships. We also discuss the suitability of assessments of attachment quality and caregiving behaviour to inform family court decision-making. We conclude that assessments of caregiver behaviour should take center stage. Although there is dissensus among us regarding the use of assessments of attachment quality to inform child custody and child-protection decisions, such assessments are currently most suitable for targeting and directing supportive interventions. Finally, we provide directions to guide future interdisciplinary research collaboration

Attachment and Religion : An Integrative Developmental Framework

The aim of the thesis was to examine the applicability of attachment theory to adult and adolescent religiosity. Attachment theory is an empirically oriented research paradigm that takes evolutionary theory as the starting point in the study of child-parent relations and their socioemotional correlates in development. The work consisted of two interrelated tasks. First, limitations in theory and research in the psychology of religion, particularly the traditional psychodynamic perspectives, were highlighted, and attachment theory was proposed as an integrative framework to remedy some of those limitations. Second, four empirical studies (I-IV), based on attachment theoretical predictions, were conducted to investigate relations between individual differences in attachment and religiosity. The combined results from the studies suggest the existence of two religiosity profiles in relation to attachment. Both profiles resemble influential descriptions of individual religiosity differences in the psychology of religion literature. The religiosity of individuals in the first profile is similar to their parents' religiosity and is likely to be stable over time. If religious changes have been experienced, these are likely to be gradual, to occur early in life, and in a context pointing to the importance of relationships with religious significant others. Such individuals' God image is likely to be loving, and not distant. It was hypothesized that these religiosity characteristics stern from experiences with sensitive attachment figures in childhood, and that such experiences have promoted partial adoption of the attachment figures' religious standards. The mental representations of attachment resulting from the favorable experiences were suggested to be responsible for a corresponding image of a loving God. The religiosity of individuals in the second profile is independent of parental religiosity, and is likely to fluctuate (increase and decrease) over time. Their religious changes are more sudden and intense, occur relatively later in life, and in a context pointing to an emotionally supportive function for religion. Such individuals' God image is more distant, and less loving. These religiosity characteristics were hypothesized to stem from experiences with insensitive attachment figures in childhood. It was suggested that they reflect an affect regulation strategy to obtain/maintain a sense of felt security, and that God is utilized as a compensatory attachment-like figure in this regard. Findings pertaining to the profiles generally emerged regardless of whether the design was cross-sectional (I-IV) or longitudinal (III); whether participants were adults (I, II, and IV) or adolescents (Study III); and whether attachment was assessed with self-report questionnaires (I-IV) or independent ratings based on a semi-structured interview (IV)

Contribution of religiousness in the prediction and interpretation of mystical experiences in a sensory deprivation context: Activation of religious schemas

M. A. Persinger (2002) claimed that transcranial magnetic stimulation with weak, complex magnetic fields evokes mystical experiences. However, in a double-blind experiment, P. Granqvist, M. Fredrikson, P. Unge, A. Hagenfeldt, S. Valind., et al. (2005) found no effects of field exposure on mystical experiences (N = 89), though a minority of participants reported spontaneous mystical experiences. Following the conclusion of null effects from magnetic field exposure, the setup of this experiment, including pre-experimental assessments of religiousness and sensory deprivation, can be viewed as a prime/setting for such experiences. The authors analyzed subsets of experimental data from P. Granqvist and colleagues with emphasis on the contribution of religiousness in the prediction and interpretation of mystical experiences. They found that a higher degree of religiousness predicted a higher occurrence of mystical experiences with a religious quality, but not of mystical experiences without such a quality. The authors discuss findings in terms of the experimental setup serving as a prime/setting activating the religious schemas of religious participants