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Previous research has linked people’s relational attachment orientations to emotional reactions and coping during crises, and to social trust and trust in societal institutions. The COVID-19 pandemic is a global crisis for which collective efforts, such as social distancing, are necessary to stop the spread of the virus. During previous pandemics, people high in trust have typically adhered to such efforts. In the present study, we investigated whether attachment orientations were related to people’s adherence to authorities’ guidelines to stop the spread of COVID-19. We also tested whether previous mediational findings—linking attachment-related avoidance to welfare state trust via social trust—would replicate. We used a web-based survey of 620 participants. Our findings showed that attachment-related anxiety was linked to low adherence to social distancing regulations. This finding was especially noteworthy because high attachment-anxious participants also experienced more negative emotions, yet negative emotions were generally linked to high adherence. Thus, people higher in attachment anxiety seem to have more difficulties in avoiding social situations despite heightened risk of catching and spreading the virus. In addition, attachment-related avoidance was negatively related to adherence and to welfare state trust, and its effects on welfare state trust were statistically mediated by low social trust.

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.

Children of parents with intellectual disability (ID) are at risk of behavior problems, but few studies have systematically examined contributions from caregiving behavior and contextual factors. This cross-sectional matched comparison study examined whether the children display elevated behavior problems, and analyzed contributions from maternal sensitivity and maternal experiences of abuse, trauma and maltreatment (ATM). The roles of maternal and child intelligence were also examined. Participants were 26 mothers with mild ID and their children (mean age = 79 months; 58% boys), and 26 socioeconomically matched comparison dyads. Child behavior problems were assessed with maternal ratings, maternal sensitivity with structured observations, and maternal experiences of ATM with semi-structured interviews. Maternal intelligence was measured with a subtest from Wechsler Adult Intelligence Scales (WAIS-III), and child intelligence with the IQ-screen in Leiter-R. Children of mothers with ID had higher ratings on psychosomatic, anger, hyperactivity, and total problems, but not on anxiety. Sensitivity was negatively associated with anger, hyperactivity, and total child behavior problems. Maternal ATM was positively linked to child anger problems. Maternal intelligence was unrelated to child behavior problems, but low child intelligence marginally predicted behavior problems. Inclusion and equity for parents with ID and their children require that clinical practice boost sensitivity, especially among parents who have experienced ATM.

Scholarly discussion suggests prevalent, overconfident use of attachment classifications in child protection (CP) investigations but no systematic research has examined actual prevalence, the methods used to derive such classifications, or their interpretations. We aimed to cover this gap using survey data from a nationally representative sample of Swedish CP workers (

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 under...

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 o 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. info:eu-repo/semantics/publishedVersion

Attachment theory, research, and assessments have become increasingly applied to settle child custody cases. We discuss such applications in relation to admissibility criteria for scientific evidence and testimony proposed by Faigman et al. (2014). We argue that attachment theory and research can provide valid "framework evidence"; group-based attachment research has yielded general principles suitable as a frame of reference for pertinent court decisions. In particular, child custody decision-making should generally be guided by research indicating that children benefit from attachment networks. In contrast, assessments of attachment quality fall short of providing valid "diagnostic evidence"; information that a specific individual/dyad is a "true" instance of a general group-level principle. In particular, such assessments do not yield valid information about whether a particular caregiver has better caregiving skills than another caregiver and will better support child development. We conclude that attachment theory and research should be admissible for framework but not for diagnostic testimony.

In this paper, we set an agenda for a psychedelic science of spirituality and religion, based on a synthesis of attachment theory with the Relaxed Beliefs Under pSychedelics (REBUS) model. Attachment theory proposes that people develop internal working models (IWMs) of interactions with others from their relational experiences with caregivers. Such IWMs then function as high-level priors enabling people, for better and for worse, to predict and organize their interpersonal and religious/spiritual relationships. One mechanism by which efficacious psychedelic interventions may work is by relaxing the grip of rigid, defensive priors (e.g., insecure IWMs with regard to others and God), further amplified by corrective relational experiences with the therapist, God, or others. We outline three key proposals to steer future research. First, individual differences in attachment security predict the phenomenology and integration of psychedelic experiences. Second, efficacious psychedelic therapy facilitates increased attachment security as a clinically relevant outcome. Third, attachment-related dynamics (e.g., a sense of connection to others and God, alleviation of attachment-related worries and defenses) are process-level mechanisms involved in the clinical utility of psychedelic treatment. Finally, we discuss the role of religion and spirituality in psychedelic experiences from an attachment perspective.

Research has suggested highly elevated levels of interpersonal trauma (IPT) among parents with intellectual disabilities (ID), and that such experiences may contribute to the caregiving and child developmental problems often seen in this population. Conflicting results have however been reported, and there is no systematic review on this matter. This study therefore systematically reviewed the empirical evidence concerning (a) prevalence of IPT among parents with ID, and links with (b) caregiving-relevant and (c) child developmental outcomes, in accordance with the PRISMA 2020 guidelines. Searches were conducted in MEDLINE, CINAHL, PsycINFO, and PTSDpubs. Peer-reviewed empirical articles reporting exposure to any form of systematically assessed IPT (unspecified IPT, physical, sexual, and emotional abuse, neglect, prolonged childhood separations from caregivers, witnessing abuse in the family) among parents with ID were included, yielding a final selection of 20 studies. Findings consistently indicated markedly elevated levels of IPT among parents with ID, with a majority (>50%) having experienced some form of IPT. Estimates for both unspecified and specific forms were typically higher than corresponding estimates in other groups at elevated risk, and than meta-analytical general population estimates in comparable countries. Findings regarding caregiving-relevant outcomes were mixed but indicated links with adverse outcomes, particularly regarding parental mental health. Reports pertaining to child developmental outcomes were scant and inconsistent. We highlight important limitations in the extant literature and provide directions for future research and clinical practice.

Attachment theory was founded by John Bowlby (1907–1990), a British child psychiatrist and psychoanalyst. The theory builds on an integration of evolutionary theory and ethology, cybernetics and cognitive science, as well as psychoanalytic object relations theory. The theory postulates that an attachment behavioral system evolved via natural selection processes. Bowlby conceived of the attachment system as a behavioral control system that continuously monitors the offspring’s proximity to caregivers, which has in turn been associated with protection from dangers and thus increased chances of survival and reproduction in humans’ and many other mammals’ ancestral environments. Attachment is a species-wide phenomenon denoting the strong bonds that children form to their caregiver(s), seeking to maintain proximity and communication, protesting separations, and using the caregiver(s) as a safe haven to return to for comfort and protection and as a secure base to explore the environment from. Attachments take time, maturation, and repeated sequences of interaction to form and are typically observed from the second half of children’s first year of life onward. According to the theory, attachment-related experiences with the caregiver(s) become internalized in the form of cognitive-affective representations of self and others (internal working models [IWMs]) that organize the child’s behavior and displays of affect in relation to the caregiver(s). Although malleable, such IWMs display a certain measure of continuity across time and situations and may generalize to affect the individual’s expectancies and behavioral inclinations in other and later interpersonal relationships. As pioneered by Mary Ainsworth and colleagues, attachments vary in quality, largely depending on the caregiver’s behaviors (e.g., responsivity and sensitivity to the child’s signals), whereas evidence for a direct influence of genetic heritability is limited. Variations in attachment are typically described using two dimensions (secure–insecure, organized–disorganized) subsuming four categories (secure, insecure–avoidant, insecure-resistant–ambivalent, disorganized–disoriented). Much of the empirical research regarding attachment has focused on these variations and their measurement. Ainsworth and colleagues’ Strange Situation Procedure (SSP), applicable for children aged 10–18 months, is often heralded as the “gold standard” attachment measurement tool. The concerted body of research indicates that secure attachment (or associated factors), marked by confidence in the caregiver’s availability, is generally a protective factor in socioemotional development. In contrast, insecure (avoidant and resistant) attachment, characterized by lack of confidence in the caregiver’s availability, is generally a vulnerability factor in development. Disorganized attachment, reflecting confused, conflicted, or apprehensive child behaviors in the presence of the caregiver (in the SSP), is a risk factor in development, most notably for externalizing behavior problems. Notably, the effect sizes observed have typically been small to moderate, and much is unknown about linking mechanisms and moderating influences. Although most readily observed in early childhood, humans form attachments throughout the lifespan. Accordingly, much research has also focused on adult (e.g., spousal) attachment and the intergenerational transmission of attachment from caregivers to their children.

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. (PsycInfo Database Record (c) 2021 APA, all rights reserved). ispartof: JOURNAL OF COUNSELING PSYCHOLOGY vol:68 issue:6 pages:705-718 ispartof: location:United States status: published

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. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

Individual variations in attachment denote interindividual variations in the organization or quality of attachment behavior in relation to the attachment figure, particularly observable when the at ...

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.

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.

Attachment theory emphasizes the importance to human beings of socio-emotional bonds with available, sensitive, and supportive others for effective emotion regulation, mental health, and psychosocial functioning. Originally, the theory focused on the quality of the infant–parent relationship, but it was extended to friendships and romantic relationships in adulthood and to a person’s relationship with God. In this chapter, we focus on an attachment theory perspective on religion and spirituality and argue that attachment theory and research provide a useful framework for studying and understanding the development of religious beliefs and a believer’s relationship to God. We open with a brief outline of attachment theory and research. We then review research showing that a believer’s perceived relationship with God meets the defining criteria for attachment bonds and hence that God can serve as a protective and supportive attachment figure. The chapter also considers evidence for the correspondence model that suggests that attachment to God mirrors peoples’ other attachment bonds, as well as evidence for the motivated compensation model that suggests that attachment to God may be used to substitute for insecure attachment bonds. Finally, we review research on connections between particular religious phenomena and attachment-related individual differences in the “earthly” realm of interpersonal relationships.

In the service of children's best interests, we argue for a sharpening of the evidentiary standards used in family court decision making, from preponderance of (occasionally substandard) evidence to "beyond a reasonable doubt." Second, we call for a move in child protection cases from static diagnoses (e.g., attachment classifications) to assessments of the potential for enhanced parenting. Finally, informed by the implications of the replication crisis in the biomedical and psychological sciences, we applaud the move of the attachment field forward to large-scale, collective research agendas and goals.

The goal of this longitudinal qualitative study was to develop a grounded theory of religious meaning making and attachment in a disaster context. At 1-month (T1; n = 36) and 6-months postdisaster ...

Prior research shows that being anxiously and avoidantly attached to God is associated with psychologically problematic outcomes including depressive feelings. However, a clear understanding of how these insecure attachments to God are associated with depressive feelings is still missing. Therefore, a longitudinal study among 329 nursing home residents aged 65–99 was set up to investigate the prospective relation between anxious and avoidant attachment to God and the experience of depressive feelings, as well as whether this relation is moderated by a loss experience. That is, the loss of close relatives can be particularly stressful in late life, challenging existing attachment relationships and placing older adults at risk for depression. Results confirm that insecure attachments to God are distinctly related to depressive feelings, but that this relation is not moderated by a loss experience. Our results also show that depressive feelings predicts attachment to God, instead of the other way around. ispartof: Mental Health, Religion and Culture vol:21 issue:8 pages:825-837 status: published

Prior research, using correlational and self-report methodologies, suggests that religion and public welfare function as alternate security/insurance systems. Consequently, in countries with more e ...

We consider nurture's (including culture's) sculpting influences on the evolved psychological predispositions that are expressed in religious and spiritual (R&S) development. An integrated understanding of R&S development requires a move away from the largely one-sided (nature-or-nurture) and additive (nature + nurture) accounts provided in the extant literature. R&S development has been understood as an expression of evolved cognitive modules (nature) on the one hand, and of socialization and social learning (nurture) on the other, or in similar albeit additive terms (e.g., nature produces the brain/mind, culture fills in the details). We argue that humans' evolved psychological predispositions are substantially co-shaped by environmental/cultural input, such as relational experiences and modelling at the microlevel through belief and value systems at the macrolevel. Nurture's sculpting of nature is, then, expressed in R&S development. Finally, for heuristic purposes, we illustrate a fully integrated nature-nurture model with attachment theory and its application to R&S development. Statement of contribution What is already known on this subject? Development unfolds as a function of nature-nurture interaction. R&S development has mostly been understood from the point of view of separate nature or nurture models. What does this study add? A collected consideration of the intricate interactions between nature and nurture in development. A sketch, examples, and a conceptual toolbox of how nature and nurture interact in R&S development.

Background Scientific knowledge on the quality of caregiving/maternal sensitivity among mothers with mild intellectual disabilities (ID) is limited and subject to many methodological shortcomings, but seems to suggest that these mothers are less sensitive than mothers without intellectual disabilities. Methods In this matched-comparison study (N = 48), the present authors observed maternal sensitivity for 20 min in four different laboratory play situations. The study also included semi-structured interviews to assess maternal experiences of maltreatment and child attachment. Results The present authors found significantly lower sensitivity among mothers with intellectual disabilities than among a comparison group of mothers without intellectual disabilities. Among mothers with intellectual disabilities, low sensitivity was related to maternal experiences of maltreatment and predictive of disorganized child attachment. In the comparison group, high maternal sensitivity was related to partner presence and social support, and predictive of child intelligence. Conclusions The present authors highlight the importance of attending to intellectual disabilities mothers' history of receiving care to understand their capacity for giving adequate care.

It is because the removal of a young child from his home to the care of strangers is usually productive of intense anxiety, misery, and anger (often even when the home he leaves is a bad one), and ...

The aim of the present study (N = 69) was to examine whether middle childhood attachment, measured using the Separation Anxiety Test (Slough, Goyette & Greenberg, 1988), predicts aspects of social functioning (social initiative, prosocial orientation, social anxiety, loneliness) in young adulthood. Insecurity-avoidance at age 8.5 years was, as expected, negatively related to social initiative and prosocial orientation, and was also positively related to social anxiety and loneliness at age 21 years. In addition, insecurity-avoidance contributed to developmental change in social anxiety from middle childhood to young adulthood. Contrary to our expectations, the two security scales were generally unrelated to future social functioning. Taken together, these results extend previous research by showing that insecurity-avoidance is related to social functioning also beyond childhood and adolescence, and that it contributes to developmental change in social functioning over time. The scarcity of prospective links for the attachment security scales points to the need for future studies addressing when and why attachment does not contribute to future social functioning.

In our response to “the Circle of Place Spirituality” we note that, in revised form, the presented model could make a contribution to the attachment-religion framework. We contend that exploration ...

We propose an integrative framework, advancing attachment as a vital factor in the development and maintenance of meaning throughout life. First, early attachment experiences provide a foundation for recognizing patterns and acquiring a sense of order and coherence. Furthermore, interactions with sensitive attachment figures stimulate mentalization capacities and exploration of the inner and outer environment, enabling the formation of complex representations of self, others, and the world, ultimately also molding how individuals appraise meaning in their lives. Second, attachment security can serve as an enduring and powerful resource for handling threats to meaning. When confronted with disruptions to meaning, secure attachment provides a coherent set of representations to fall back on and maintain or regain a firm sense of order and meaning under challenging circumstances. Moreover, by promoting cognitive openness and tolerance of ambiguity, secure attachment facilitates flexible and realistic adjustment of meaning representations when encountering discrepant information. ispartof: Psychological Reports vol:122 issue:6 pages:2242-2265 ispartof: location:United States status: published

When in a stressful situation, access to adult attachment figures (e.g., romantic partners) is an important means by which adults regulate stress responses. The practice of smelling a partner's worn garment is reported as a self-treatment against stress. Here, we experimentally determined whether exposure to a partner's body odor attenuates adults' subjective discomfort and psychophysiological responses, and whether such effects are qualified by adult attachment security. In a blocked design, participants (N = 34) were presented with their partner's body odor, their own body odor, the odor of a clean t-shirt and rose odor, while exposed to weak electric shocks to induce discomfort and stress responses. Results showed that partner body odor reduces subjective discomfort during a stressful event, as compared with the odor of oneself. Also, highly secure participants had attenuated skin conductance when exposed to partner odor. We conclude that partner odor is a scent of security, especially for attachment-secure adults.

Intranasal oxytocin (OT) has previously been found to increase spirituality, an effect moderated by OT-related genotypes. This pre-registered study sought to conceptually replicate and extend those findings. Using a single dose of intranasal OT vs placebo (PL), we investigated experimental treatment effects, and moderation by OT-related genotypes on spirituality, mystical experiences, and the sensed presence of a sentient being. A more exploratory aim was to test for interactions between treatment and the personality disposition absorption on these spirituality-related outcomes. A priming plus sensory deprivation procedure that has facilitated spiritual experiences in previous studies was used. The sample (N = 116) contained both sexes and was drawn from a relatively secular context. Results failed to conceptually replicate both the main effects of treatment and the treatment by genotype interactions on spirituality. Similarly, there were no such effects on mystical experiences or sensed presence. However, the data suggested an interaction between treatment and absorption. Relative to PL, OT seemed to enhance spiritual experiences in participants scoring low in absorption and dampen spirituality in participants scoring high in absorption.

We investigated whether adverse attachment experience might contribute to the development of obsessive-compulsive disorder (OCD). We interviewed 100 adolescents, 25 each with primary OCD, depressive disorder (DD), OCD plus DD and general population controls (CTRs) using the adult attachment interview to assess attachment experiences (AEs), including traumatic and adverse AE (TAE). Adolescents with OCD, OCD+DD and DD had little evidence of secure base/safe haven parental behaviour and their childhood attachment needs judged to be rejected as compared to the controls. Overprotection was not characteristic of OCD, and parents using the child for their own needs (elevated levels of involving/role reversal) occurred only in DD, with low levels in OCD, OCD+DD and CTR. Traumatic experiences, often multiple, and/or attachment related were reported significantly more often in the DD group, and was less common in OCD+DD, CTR and particularly in the OCD group. In OCD, little TAE was reported and adverse AE were less serious and seem unlikely to contribute directly to OCD aetiology. In DD and to some degree in OCD+DD serious AE/TAE may have some etiological significance for the depressive states.

We evaluated the veracity of a famous aphorism that is often cited in the scientific study of religion: “There are no atheists in foxholes.” To provide a critical evaluation, the sample was drawn from one of the world's most secular spots, Sweden. We explored the prevalence of various religious beliefs/non-beliefs and prayer in a sample of parents ( n = 57) living with a major threat: having a child with a life-threatening heart condition. For comparison purposes, the prevalence of such beliefs and prayer were explored also in a sample ( n = 72) of parents with healthy children. Results showed that a majority of parents endorsed atheist or agnostic beliefs, whereas only a minority endorsed religious beliefs. Roughly half of the sample engaged in prayer. The group of parents with sick children was statistically indistinguishable from the comparison group parents on all variables. Also, between-group differences were generally negligible in terms of effect size; thus, the null results were not due to statistical power problems. We conclude that there may be plenty of atheists in some foxholes.