Just nu är jag forskningsledig stora delar av tiden. Min undervisning består för närvarande av ströföreläsningar om anknytning, psykologins idémässiga förhistoria och vetenskapsteori på olika kurser och program vid institutionen.

Forskningsprojekt

(1) Anknytning och religion

Forskningen kring anknytning och religion handlar om hur individers religiositet och andlighet är kopplade till deras övriga anknytningsrelationer och -erfarenheter. Från utvecklingspsykologi kommer den anknytningsteoretiska grunden. Denna består dels av en evolutionsteoretisk modell över varför och hur barn och deras föräldrar utvecklar starka känslomässiga band till varandra, dels av beskrivningar av individuella skillnader i anknytning och deras betydelse för olika aspekter av barnets utveckling. Några av de religiositetsaspekter vi har tittat på är religiösa förändringar över tid, gudsbild, nyandlighet, och olika utvecklingsvägar till religiositet (via socialisering och reglering av negativa känslomässiga tillstånd). Dessa fenomen studeras empiriskt i relation till de olika anknytningsmönster som beskrivs inom anknytningsteorin. Vi har också fokuserat på behovet av metodologiska förbättringar och har genomfört anknytnings- och religiositetsstudier med prospektiva longitudinella och experimentella designer, liksom med mer indirekta, implicita metoder för att studera både anknytning och religiositet. Jag betonar ett livscykelperspektiv för utvecklingen av anknytning och religiositet med fokus på kopplingar däremellan från tidig barndom till sent vuxenliv. Utöver nedanstående samarbetspartners har många uppsatsstudenter varit involverade i forskningen under årens lopp.

Finansiellt stöd har givits av Riksbankens Jubileumsfond, Alrutz fond, The Sasakawa Young Leaders' Fellowship Fund och Vetenskapsrådet.

 

(2) Psykedelisk vetenskap, neurovetenskap och andlighet/religion

Religiositetens neurovetenskap är ett framväxande forskningsfält inom vilket man studerar andliga/religiösa erfarenheter i relation till neurokognitiva processer, inklusive olika hjärnaktivitetsmönster. Vi genomförde en stor experimentell replikeringsstudie av en serie experiment som utförts i Kanada av Dr. Michael Persinger med kollegor, som menar sig ha funnit att andligt relaterade upplevelser (t.ex. ”sensed presence”) resulterar från aktivering av delar av hjärnans s.k. limbiska system. I linje med deras procedur tillämpade vi svaga, komplexa magnetfält på deltagarnas temporallober för att testa om vi kunde reproducera sådana experimentella effekter. I motsats till Persinger och medarbetares experiment använde vi en strikt dubbelblind procedur. Vi undersökte också det eventuella inflytandet av religiositet, nyandlighet och den allmänna benägenheten för skiftningar i medvetandetillstånd (absorption) på sådana upplevelser. Våra resultat (publicerade i tidskriften Neuroscience Letters) avslöjade huvudeffekter av personlighetsparametrarna på ett sätt som indikerade att allmän suggererbarhet, men inte magnetfälten, var av betydelse.

Därefter gick vi vidare med en studie av neurohormonet Oxytocins effekter på dylika upplevelser. Just nu planeras och genomförs en serie studier med psykedeliska preparat på samma tema. 

 

(3) Anknytning under tonår och vuxet liv

Även om anknytningsteori- och forskning ursprungligen syftade till att förstå små barns känslomässiga band till sina primära omvårdare har senare teori och forskning också adresserat anknytningsprocesser under tonår och vuxet liv. Detta har gjorts inom två olika forskningstraditioner, den första baserad på lingvistisk analys av vuxnas berättelser om sin anknytningshistoria (vanligt i utvecklingspsykologi), den andra baserad på en analys av långvariga kärleksrelationer som det vuxna livets mest centrala anknytningsrelationer (vanligt i socialpsykologi). Vi har genomfört forskning om anknytning hos tonåringar och vuxna inom båda dessa traditioner.

Finansiellt stöd från Vetenskapsrådet och Riksbankens Jubileumsfond.

 

(4) Anknytning och mödrar med intellektuellt funktionshinder

Vår målsättning med detta projekt är att få kunskap om anknytning hos barn till mödrar med intellektuellt funktionshinder (IF). Eftersom flera externa riskfaktorer har befunnits överrepresenterade bland mödrar med IF fokuserar också projektet på möjliga risk- och skyddsfaktorer för barnens utveckling. Trots att föräldraskap vid förekomst av IF har fått mycket uppmärksamhet och genererat stora kontroverser har ingen tidigare publicerad studie tittat på anknytningen hos barn till dessa föräldrar.

Detta projekt genomförs i samarbete med FUB (Föreningen för utvecklingsstörda barn, ungdomar och vuxna), Stockholms läns landsting och Kunskapscentrum vid Uppsala läns landsting.

Funding provided by FAS (Forskningsrådet för Arbetsliv och Socialvetenskap) och VR.

I urval från Stockholms universitets publikationsdatabas

• Tryggare kan ingen vara? anknytning, religion, andlighet och sekularitet

  2023. Pehr Granqvist.

  Bok

  För miljarder människor är andliga erfarenheter den främsta källan till mening, tröst och trygghet. Trots att det finns många exempel på hur olika trosuppfattningar uttrycks på otrygga sätt och sår split mellan människor skänker de också gemenskap, socialt stöd och en fördjupad livskänsla.

  I Tryggare kan ingen vara? kartlägger religionspsykologen Pehr Granqvist sambanden mellan vårt behov av trygghet, anknytning och andlig törst. Genom att applicera anknytningsteorin på religion visar Granqvist hur religiositet och andlighet kan vara viktiga ingredienser till att uppleva trygghet. Han ger också tankeväckande exempel på hur olika samhällsinstitutioner tenderar att ersätta religiöst liv i moderna samhällen. Dessutom ger boken en första inblick i hur man kan förstå psykedelisk terapi utifrån kopplingen mellan anknytning, religion och andlighet.

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• Where the Spirit Meets the Bone: Embodied Religiospiritual Cognition from an Attachment Viewpoint

  2023. Anja L. Winter, Pehr Granqvist. Religions 14 (4)

  Artikel

  In this conceptual paper, we suggest that attachment theory is a viable framework for understanding key aspects of embodied religious and spiritual cognition, as seen in religious and spiritual metaphors, rituals, anthropomorphisms, and more. We also discuss embodied cognition as part of mystical experiences and other altered states of consciousness that may occur both within and outside of religious contexts. Therefore, religiospiritual cognition is introduced as an alternative term to religious cognition. We review the basic tenets of attachment theory and conceptually link embodied religiospiritual cognition to attachment-related processes. Finally, we conclude with directions for future research on embodied religiospiritual cognition from an attachment viewpoint. The field of psychedelic science may be especially promising for examining links between attachment and embodied religiospiritual cognition.

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• Attachment goes to court

  2022. Tommie Forslund (et al.). Attachment & Human Development 24 (1), 1-52

  Artikel

  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.

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• Apostasy and Conversion

  2021. Yaakov Greenwald (et al.). Psychology of Religion and Spirituality 13 (4), 425-436

  Artikel

  We studied attachment-related variations in the process of apostasy (abandonment of religion) and compared these variations to those occurring in religious conversion. A sample of 280 Israeli Jews who had undergone religious change (apostasy or conversion) completed scales assessing attachment orientations, themes/motives and other characteristics of religious change, and well-being. Attachment orientations had similar associations with the two forms of religious change. Specifically, attachment anxiety was associated with reports of more sudden changes, more rejection of parents' religiosity, and more emotional compensation themes. Attachment-related avoidance was associated with weaker exploration and socialization themes. Moreover, compensation themes, for both forms of religious change, were associated with lower well-being at present and a heightened link between attachment anxiety and distress. Socialization themes were related to greater well-being at present and a weakened link between attachment anxiety and distress. Implications for an attachment-theoretical approach to the study of life transformations are discussed.

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• Attachment theory and religion

  2021. Aaron D. Cherniak (et al.). Current Opinion in Psychology 40, 126-130

  Artikel

  Attachment theory deals with the development and dynamics of interpersonal affectional bonds. It also provides a framework for understanding individuals’ relationship with God, which is central to religion. We review basic concepts of attachment theory and survey research that has examined religion both in terms of normative attachment processes and individual differences in attachment. We cite evidence from cross-sectional, experimental, and longitudinal studies showing that many religious individuals experience God as a source of resilience (e.g. a safe haven and secure base). We also summarize proposed attachment-related developmental pathways to religion. Finally, we review research on religion and mental health undertaken from an attachment viewpoint and discuss future directions.

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• Children’s Multiple Attachment Relationships and Representations in Different Family Contexts

  2021. Fabien Bacro, Tommie Forslund, Pehr Granqvist. Attachment Theory and Research, 228-239

  Kapitel

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• Depression and Mentalizing

  2021. Kari Halstensen (et al.). Journal of counseling psychology 68 (6), 705-718

  Artikel

  The present study aimed to explore the relationship between changes in depressive symptoms and the capacity to mentalize over the course of a 3-month inpatient psychodynamic therapy in a sample of 56 patients with depression. Depressive symptoms and mentalizing were assessed weekly during treatment and at 1-year follow-up with the Beck Depression Inventory and the Reflective Functioning Questionnaire (RFQ). Data were analyzed using Latent Growth Curve (LGC) modeling with structured residuals. In the total sample, depressive symptoms improved on average from baseline to the end of treatment, while mentalizing skills did not. However, individual variations were observed in mentalizing skills, with some patients improving while others did not. Within-patient residual changes in mentalizing skills did not predict residual changes in depressive symptoms. Accordingly, the results did not support mentalizing as a mechanism of change at this level. Nonetheless, between-patient effects were found, showing that patients with higher levels of mentalizing at baseline and patients whose mentalizing skills improved over the course of therapy also had greater reductions in depressive symptoms. We suggest that the presence of relatively higher mentalizing skills might be a factor contributing to moderately depressed individuals' ability to benefit from treatment, while relatively poor or absent mentalizing capacity might be part of the dynamics underlying treatment resistance in individuals with severe depression.

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• Mothers With Mild Levels of Intellectual Disability

  2021. Mårten Hammarlund, Pehr Granqvist, Tommie Forslund. American Journal on Intellectual and Developmental Disabilities 126 (4), 341-356

  Artikel

  Prior research indicates links between parents' experiences of interpersonal trauma and emotion-interpretation difficulties, and between such difficulties and child attachment insecurity and disorganization. Although mothers with mild levels of intellectual disability (ID) are at heightened risk for trauma and emotion-interpretation difficulties, and their children for attachment insecurity, corresponding links in this population have not been examined. We therefore investigated emotional interpretations among mothers with mild levels of ID (n = 23) and matched comparison mothers without ID (n = 25), in relation to mothers' experiences of trauma and their children's attachment representations. Mothers with mild levels of ID were not less accurate than comparison mothers with regard to general positive and negative emotion-interpretation accuracy, but they were significantly more likely to misinterpret shame and anger. Among mothers with mild levels of ID, misinterpretations of shame were positively related to maternal experiences of trauma, and to child attachment insecurity and disorganization.

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• The God, the blood, and the fuzzy

  2021. Pehr Granqvist. Attachment & Human Development 23 (4), 412-421

  Artikel

  In response to Cornerstones of attachment research and the target articles, I reflect on three questions. First, what is attachment? Although a natural kind, I argue against an essentialist understanding (i.e. in terms of necessary/sufficient conditions for class membership). Instead, the attachment concept must be allowed to have fuzzy boundaries, partly because of how attachments transform in both phylogeny and ontogeny. Second, how to think about the normative (species-typical) features of the theory vis-a-vis dyadic/individual differences in attachment? Whereas the former are foundational, I argue that the latter largely reflect surface variation. Despite this, the lion's share of attachment research has horned in on variation and its measurement, to some detriment to the theory's potential and applications. Finally, what is encouraging and discouraging about recent developments? While applauding large-scale cooperative endeavors (e.g. individual participant meta-analyses, consensus statements) I caution the field not to lose sight of the value of smaller-scale, creative explorations of uncharted territories.

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• Theistic Relational Spirituality

  2021. Edward B. Davis, Pehr Granqvist, Carissa Sharp. Psychology of Religion and Spirituality 13 (4), 401-415

  Artikel

  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 comprises 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.

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• Anknytningsteori

  2020. Anders Broberg, Pia Risholm Mothander, Pehr Granqvist.

  Bok

  Anknytningsteorin är en av de viktigaste teorierna om nära relationer. Den beskriver betydelsen av tidiga anknytningserfarenheter för den fortsatta utvecklingen av nära känslomässiga relationer under barndom, tonår och vuxenliv.

  Denna andra utgåva av grundboken Anknytningsteori tar upp den senaste anknytningsforskningen och beskriver hur anknytningen utvecklas från vaggan till graven. Den är grundligt reviderad och utökad med bland annat flera uppdaterade kapitel från Anknytning i praktiken, exempelvis om desorganiserad anknytning, anknytningsbedömningar i olika åldrar samt anknytningsbaserade interventioner. Nya kapitel som tillkommit behandlar bland annat genetik och kultur. Boken ger således en heltäckande och aktuell presentation av anknytningsteorin och flera av dess tillämpningar.

  Anknytningsteori är skriven för studerande och yrkesverksamma inom psykologi, psykiatri, socialt arbete, pedagogik, medicin och till vidareutbildningar i psykoterapi.

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• Attachment in Adulthood

  2020. Mårten Hammarlund, Tommie Forslund, Pehr Granqvist. Encyclopedia of Evolutionary Psychological Science

  Kapitel

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• Pair Bonding

  2020. Mårten Hammarlund, Tommie Forslund, Pehr Granqvist. Encyclopedia of Evolutionary Psychological Science

  Kapitel

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• Romantic attachment and the prototype hypothesis

  2020. Mårten Hammarlund, Tommie Forslund, Pehr Granqvist. Encyclopedia of Evolutionary Psychological Science

  Kapitel

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• Attachment in Religion and Spirituality

  2020. Pehr Granqvist.

  Bok

  Synthesizing diverse strands of theory and research, this compelling book explores the psychology of religion and spirituality through an innovative attachment lens. Pehr Granqvist examines the connections between early caregiving experiences, attachment patterns, and individual differences in religious cognition, experience, and behavior. The function of a deity as an attachment figure is analyzed, as are ways in which attachment facilitates the intergenerational transmission of religion. The book also shows how the attachment perspective can aid in understanding mystical experiences, connections between religion and mental health, and cultural differences between more and less religious societies. Granqvist's conversational writing style, concrete examples, and references to popular culture render complex concepts accessible.

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• Attachment, culture, and gene-culture co-evolution

  2020. Pehr Granqvist. Attachment & Human Development

  Artikel

  I argue that attachment relationships, and particularly secure ones, are important contexts for social learning and cultural transmission. Bowlby originally treated the attachment-behavioral system as serving only one evolutionary function: protection, via physical proximity. Yet the time is ripe to consider learning, especially social learning, as an additional functional consequence of attachment. Updated accordingly, attachment theory has the potential to serve as a much-needed developmental anchor for models of cultural evolution and gene-culture co-evolution. To support my arguments, I review progress in evolutionary science since Bowlby's lifetime, highlighting the growing recognition of ecological flexibility and the cultural embeddedness of animal behavior. I also review research pointing to a facilitating role of secure attachment relationships for social learning from caregivers among humans. For illustrational purposes, I show how one important aspect of human culture - religion - is culturally transmitted within attachment relationships, and of how the generalization of attachment-related working models biases the cultural transmission of religion from parents to offspring. I end the paper with a call for empirical research to test the role of attachment in cultural transmission beyond religion.

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• Faith in the Wake of Disaster

  2019. Edward B. Davis (et al.). Psychological Trauma 11 (6), 578-587

  Artikel

  Objective: This longitudinal qualitative study explores the impact of natural disasters on religious attachment (perceived relationship with God). We sought to validate and conceptually extend the religion-as-attachment model in a postdisaster context.

  Method: At 4 weeks (T1; n = 36) and 6 months postdisaster (T2; n = 29), survivors of the 2016 Louisiana flood completed a disaster-adapted version of the Religious Attachment Interview (Granqvist & Main, 2017).

  Results: At T1 and T2. survivors emphasized God being a safe haven (source of protection, comfort, or nurturance). This emphasis was especially pronounced for survivors who were directly affected (their home or business flooded) or had previous disaster exposure to Hurricane Katrina. Overall, survivors consistently emphasized God serving as a stronger and wiser attachment figure, and it was rare for them to report experiencing perceived separation or loss of intimacy from God. At T1 and T2, around 85% of survivors described their current religious attachment as either having a positive affective quality (e.g., closer, stronger) or as no different from before the disaster; around 15% said it had a negative affective quality (e.g., disappointed, strained). In describing their postdisaster religion/spirituality, survivors highlighted (a) God being a source of love, comfort, strength, and hope; (b) actively putting trust/faith in God; and (c) experiencing God through family/community.

  Conclusion: Results support and conceptually extend the religion-as-attachment model in a postdisaster context. Findings suggest disasters activate the attachment system, and survivors commonly view and relate with God as an attachment figure, especially one who serves as a safe haven.

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