| 1. |
- Gruneau Brulin, Joel, 1984-
(författare)
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Security in the welfare state : Attachment, religion and secularity
- 2021
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- Because of the industrial revolution some 200 years ago, a growing part of the western world’s population started moving to cities and away from traditional sources of security, like families or local communities. Consequently, social security, such as aid for the sick and elderly, came to be organized through the public domain, giving rise to the welfare states. Today, in countries with more expansive welfare states people less readily turn to another source of security: religion. Thus, welfare states and religion may function as alternative, even competing, sources of security. The aim of the present thesis is to scrutinize whether people use the welfare state as a source of psychological security (the perceived freedom from worry or care) in a similar way as religious people may use their relationship with God. This is done through the framework of attachment theory and how believers’ relationship with God has been understood as an attachment relationship. Another aim is to explore whether people’s attachment-related mental models are linked to trust in welfare state institutions. The thesis includes two empirical studies, using experimental (Study 1) or correlational (Study 3) designs, and performed in two different contexts: Sweden (comprising an expansive welfare state but lower degrees of religiosity) and the US (comprising a smaller welfare state but higher degrees of religiosity). The thesis also includes a conceptual discussion of attachment relationships and figures (Study 2).Study 1 tests whether people’s attention is directed towards the welfare state or God after exposure to threat primes, and if people report a greater willingness to take exploratory risks after being reminded of the welfare state or God. In neither Sweden nor the US did the welfare state function as a source of security in the hypothesized ways. Neither did God, in contrast to previous studies using the same methodology. These failed replications are possibly due to contextual differences between previous studies (conducted in Israel) and the present ones, such as differences in sensitivity to threats. In Study 2, the conceptual boundaries of the constituents of attachment relationships in relation to non-human objects are discussed. Based on Wittgenstein’s notion of “fuzzy boundaries” for categories, the importance of displaying resemblance with human attachments and of enabling the formation of a personal relationship is emphasized. God is argued to display these characteristics, but not the welfare state. Study 3 tests whether attachment orientations (in terms of avoidance and anxiety) are related to trust in welfare state institutions. In both Sweden and the US, attachment-related avoidance was related to lower trust in welfare state institutions, and this link was statistically mediated by low trust in other people. Avoidance may hence predispose for reluctance to seek comfort/support from other people as well as from societal institutions such as the welfare state.In conclusion, although the security that the welfare state provides makes people less prone to turn to religion for security, people do not appear to use the welfare state as a source of psychological security in the same way as religious people may use their relationship with God. Also, people’s attachment (in-)security, more specifically avoidance, may influence not only behavior and attitudes in close relationships but also in relation to societal institutions.
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| 2. |
- Hallin, Nathalie, 1990-
(författare)
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Perceptions of and behaviour toward religious people and atheists in Sweden and the USA
- 2024
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- Religiosity has been present in societies throughout history and several theories hold that religion serves to foster trust and a sense of community within the religious ingroup. In many societies today, it is not uncommon to lack religious beliefs and religion is no longer a natural part of everyday life. The studies included in this thesis investigated how religious groups perceive each other or how generous they are to each other, both in the more secular Sweden and in the more religious USA. Paper 1 examined Swedes’ perceptions of atheists and religious people. Specifically, how often they associated atheists or religious people with extreme immoral behaviour by making a conjunction error. Previous studies using the same methodological paradigm have found that more people associate atheists, rather than religious people, with immoral behaviour. We found no significant association between target (atheist or religious person) and conjunction errors, indicating that Swedes do not associate immoral behaviour with atheists to a greater degree than they associate immoral behaviour with religious people. We compared the results to those presented in a previous study and found that the Swedish participants in our study made significantly fewer conjunction errors when the target was an atheist than a sample from the USA. They also made significantly more conjunction errors when the target was a religious person than a Finnish sample and the American sample. The results suggests that anti-atheist bias is lower in Sweden compared to the USA, but anti-religious bias is higher than in both Finland and the USA. However, it is also possible that the type of sample used affected the results – we recruited participants from social media while the other two samples were solely or mainly student samples. The study shows that the clear anti-atheist bias found in similar studies is not universal. Paper 2 investigated Christians’ and atheists’ perceptions of Christian, Muslim, and atheist job applicants in four studies, two with Swedish samples (studies 1 and 3) and two with samples from the USA (studies 2 and 4). Participants rated the perceived competence and likeability of a target applicant (Christian, Muslim, or atheist) and a control applicant (with no information about religious affiliation). In the last two studies, participants also specified if they would have hired the target or control applicant. Participants generally rated the control applicant as being more competent (USA) and more likeable (Sweden and USA) than the target applicant. Both Christian and atheist participants rated targets with the same religious affiliation higher in likeability than targets from one or both religious outgroups in two of the studies. The only significant difference in competence ratings between the targets were in study 3, where Christians rated Muslims as less competent than Christians. However, Christians’ likeability ratings in study 3 did not differ between targets. More atheists in study 3 hired the control applicant than the Christian applicant, but no other group differed in which applicant they hired. In conclusion, when people perceived one religious group to be more likeable, it was their ingroup. However, these results do not translate to perceptions of competence and seldom to hiring decisions. Paper 3 investigated generosity toward religious ingroup and outgroup members in three studies conducted in Sweden (study 1), the USA (study 2), and Egypt and Lebanon (study 3), using an adapted Dictator Game. Participants allocated a sum of money between themselves and three potential recipients. In the most relevant round, these were a Christian, a Muslim, and an atheist. We found that in studies 1 and 2, there was no significant difference in overall generosity between religious people, agnostics, and atheists in the rounds where they did not know the religious affiliation of the recipients. In the round where they knew the affiliation of recipients, religious people gave significantly more than atheists (studies 1 and 2) and agnostics (study 2). Study 3 had too few agnostics and atheists to compare their generosity to that of religious people. Christians, Muslims, and atheists in all three studies gave significantly more money to their respective religious ingroups than to the outgroup that was given the largest amount. This ingroup generosity was found in the other rounds as well. However, the ingroup minus outgroup amount was larger in the religion round compared to most other rounds. The exceptions were the ideology round in study 1 and 2, which did not differ significantly from the religion round. In study 2, the difference between ingroup and outgroup generosity was larger for Muslim participants than for Christians and atheists. In conclusion, religious people seem to be more generous only when they know the religious affiliation of recipients, but atheists, Muslims, and Christians are all more generous toward religious ingroup members than toward outgroup members. The papers together show that religious affiliation is an important group category that affects perceived likeability and generosity in several contexts.
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| 3. |
- Hammarlund, Mårten, 1986-
(författare)
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Neglected ghosts of contested nurseries : The role of interpersonal trauma and psychosocial adversity for caregiving among parents with intellectual disability
- 2023
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- Research on the general parent population has established that parental exposure to interpersonal trauma and psychosocial stressors may negatively influence caregiving and children’s development. Research also suggests that parents with intellectual disability (ID) are disproportionally exposed to interpersonal trauma and psychosocial stressors, and that such exposure may contribute to the elevated risk for caregiving and child developmental problems in this population. Conflicting findings have, however, also been reported, and there is no synthesized picture of the prevalence of interpersonal trauma among these parents, or of associated caregiving-related and child developmental outcomes. There is also a scarcity of research addressing these parents’ exposure to interpersonal trauma and psychosocial stressors, in relation to developmentally informed aspects of caregiving and child development. This thesis aims to counter these knowledge gaps. Study I systematically reviewed extant empirical reports on interpersonal trauma among parents with ID, and links with caregiving-related and child developmental outcomes. The review indicated that > 50% of these parents have been exposed to interpersonal trauma. Findings regarding caregiving-related outcomes overall indicated that interpersonal trauma increases caregiving-related risks. Reports on links with child developmental outcomes were scant and inconsistent. Studies II and III present empirical works, focused on parental social-cognitive capacities among mothers with ID. Study II involved a sample of mothers with ID (n = 30), and comparison mothers with ADHD (n = 61), and examined the mothers’ exposure to interpersonal trauma and psychosocial adversity in relation to their capacity for parental mentalizing. Mothers with ID had a heightened risk for mentalizing difficulties, in the form of prementalizing modes of relating to their children. Cumulative interpersonal trauma uniquely predicted prementalizing across groups, whereas psychosocial adversity added to the risk for prementalizing specifically among mothers with ID. Study III involved a second sample of mothers with ID (n = 23) and their children, and socioeconomically matched mothers without ID (n = 25) and their children. This study examined the mothers’ capacity for interpreting infants’ emotions, in relation to the mothers’ exposure to interpersonal trauma, and their children’s attachment. Mothers with ID had a heightened proclivity to misinterpret infants’ emotional expressions as expressions of anger and shame. Shame misinterpretations were also linked with these mothers’ cumulative interpersonal trauma, and with child attachment insecurity and disorganization. An addendum to Study III also addressed the mothers’ psychosocial situation, in relation to maternal sensitivity and the children’s attachment. In both study groups, psychosocial adversity was linked with lower maternal sensitivity. The analysis also suggested that psychosocial adversity contributed to child attachment disorganization specifically among children of mothers with ID. Overall, the thesis points to the importance of acknowledging the parents’ relational history and psychosocial situation, when attempting to understand caregiving-related and child developmental difficulties in families headed by parents with ID. The thesis also outlines important steps for future research, and discusses implications of the findings for practitioners and policy-makers.
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| 4. |
- Visuri, Ingela, 1976-
(författare)
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Varieties of Supernatural Experience : the Case of High-Functioning Autism
- 2019
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- It is argued in the cognitive science of religion (CSR) that the empathic ability to ‘mindread’ others underpins the experience of supernatural communication with gods, ghosts, and spirits. As autism is characterized by mentalizing difficulties, CSR scholars have expected autistic individuals would find supernatural agency incomprehensible. This thesis however turns the question around: why do autistic individuals engage intimately in supernatural relations, despite the social difficulties they face in everyday life?The thesis aims to provide new insights on autistic and religious cognition through examination of supernatural descriptions provided by 17 young, high-functioning autistic adults (16–21 years of age) who label themselves as ‘religious’ or ‘spiritual’. The research questions explore: (1) cognitive aspects of experienced interaction with invisible agents, compared with human interaction, (2) the prevalence of unusual embodied experiences (e.g. feeling touch and seeing visions without external input) and its role in attributions of supernatural agency, and (3) the psychological function of parasocial (fiction-based) interaction in imaginary realms.This interdisciplinary project draws on work undertaken in the cognitive science of religion, cognitive and critical autism research, and psychological anthropology. Mixed qualitative and quantitative methods are employed to enable a kaleidoscopic outlook on the topics explored, and to promote a dialogue between idiographically and nomothetically oriented scholars. The study provides first-person perspectives on religious and autistic cognition, which is understood as dynamic interaction between embrained, embodied, encultured and situated input.It is argued in Publication I that ‘bodiless’ interaction facilitates mentalizing, also in relation to invisible agents, as no cross-modal synchronization of mimicry, body language and intonation is required. Publication II examines the prevalence of unusual, embodied experiences in autism, and it is proposed that supernatural attributions offer enchantment and sense-making of potentially frightening experiences. Results from Publication III suggest that imaginary worlds and parasocial relations function as ‘simulators’ that autistic individuals use to rehearse social interaction. Publication IV offers a theoretical and methodological discussion regarding the study of atypical cognition. Importantly, this thesis illustrates that these imaginative autistic participants are not drawn to supernatural frame- works in spite of, but because of the supernatural and parasocial characters these provide.
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| 5. |
- von Below, Camilla, 1976-
(författare)
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When psychotherapy does not help : ...and when it does: Lessons from young adults' experiences of psychoanalytic psychotherapy
- 2017
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The process and outcome of psychoanalytic psychotherapy have been studied for a long time. However, the experiences of patients, particularly in therapies where goals were not met, have not yet been the target of extensive research. Psychoanalytic psychotherapy with young adults might face particular challenges. The overall aim of this thesis was to explore the experiences of young adults in psychoanalytic psychotherapy, with a particular focus on differences between suboptimal therapies and therapies with generally good outcome. The setting was naturalistic, and perspectives of the patient, therapist and observer were combined. Qualitative and quantitative methods were used. Study I explored experiences of psychotherapy process and outcome among seven patients in psychoanalytic psychotherapy, who expressed dissatisfaction. Interviews at termination and 18 months later were analysed using grounded theory and compared to therapist experiences. Patients experienced abandonment with their problems in and after therapy, since therapy according to the patients lacked connections to daily life, as well as flexibility, activity and understanding from the therapist. Therapists presented a different picture of the same therapies, mainly focused on the difficulties of the patients. Study II analysed the experiences of 20 non-improved or deteriorated young adult psychotherapy patients at termination of therapy and 36 months later. Non-improvement and deterioration were calculated based on the reliable change index on self-rating scores. The grounded theory analysis of interviews established spinning one’s wheels as a core category. The relationship to the therapist was described as artificial, although at times helpful. Participants experienced their own activity in life and active components of therapy as helpful, but thought focus in therapy was too much on past experiences. Study III explored the experiences of 17 young adult patients, in psychoanalytic individual or group therapy, overcoming depression. The analysis of interviews from therapy termination and 18 months later indicated that finding an identity and a place in life were perceived as intertwined with symptom relief. Negative experiences included difficulties to change oneself, fear of change, and problems in therapy, such as too little activity on the therapist’s part.The results were discussed in relation to young adulthood, therapeutic alliance, mentalization, and attachment. The conclusion was expressed in a comprehensive process model of suboptimal therapy with young adults, with suggested ways to prevent such a development. The therapist’s meta-communication and correct assessment of the patient’s mentalization capacity from moment to moment are proposed as crucial. Regarding clinical implications, therapists of young adult patients need to establish meta-communication on therapy progress, as even experienced therapists might be unaware of dissatisfaction or deterioration. Meta-communication could be considered part of the treatment itself, as it may foster mentalization and good outcome. Further, the period of young adulthood entails decisions and developing an adult life, and therapists need to make room for this by active interventions.
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| 6. |
- Blomkvist, Anna, 1987-
(författare)
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Intimate relationships and olfaction : Body odors, adult attachment, and romance
- 2022
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- Odors influence several aspects of life, such as thoughts, memories, decisions, and emotions. Numerous studies have shown that human behavior can be affected by odors in different contexts. One such context is social relationships, in which body odors play a role. For example, previous studies have shown that close family members can identify each other’s body odors and prefer these compared to the body odors of non-family members. However, further research is needed to establish how body odors and olfactory functioning affect interpersonal behaviors and intimate relationships. In this thesis, I have conducted three studies highlighting the interplay between intimate relationships and olfaction. The overall purpose of this thesis was to investigate if and how olfaction is related to behaviors in intimate relationships.Study I tested if a romantic partner’s body odors have stress-altering effects and whether such effects differ depending on individual differences in romantic attachment security. As the practice of smelling a partner’s worn garment has been reported as a self-treatment against stress, my colleagues and I carried out an experiment to determine whether exposure to a partner’s body odor attenuates adult individuals’ subjective discomfort and psychophysiological responses. To induce discomfort and stress responses, participants were exposed to weak electric shocks while smelling their partner’s body odor (experimental condition) and three control odors (control conditions). The results showed that partner body odor had an attenuating effect on subjective discomfort during stress. Additionally, highly attachment-secure participants exhibited attenuated skin conductance specifically when exposed to their partner’s body odor. Thus, study I concluded that partner body odor is a scent of security, especially for relatively attachment-secure adults.Next, to determine whether olfaction is linked to sexual outcomes in intimate relationships, study II explored associations between self-reported olfactory functioning, on the one hand, and infidelity and sexual well-being, on the other, using a survey design. Our exploratory analyses found that self-reported olfactory function predicted sexual well-being positively and infidelity negatively, while controlling for other relevant socio-demographic variables. These results are discussed from a relationship science perspective, in which one’s intimate partner signifies sexual bonding in addition to caregiving and attachment. Thus, study II suggests that a partner’s body odor might be a scent of monogamy.Study III summarized the literature on populations with an impaired or total absence of a sense of smell. The interplay between olfaction and intimate relationship variables was examined by reviewing research reports and empirical studies concerning individuals with an impaired sense of smell. My colleague and I provided an overview of how olfactory impairment can impact three types of close social relationships: family relationships, friendships, and romantic relationships. For romantic relationships, which are the main focus of this thesis, three categories were defined in which olfactory impairment can impact close social relationships: eating, social support, and sexuality. Thus, study III concludes that olfactory ability is related to various romantic, intimate relationship behaviors.In sum, all three studies reported findings highlighting that olfaction (body odors and olfactory functioning) is related to intimate relationships. The results from the three studies are discussed via theoretical frameworks concerning the sense of smell, romantic relationships, and attachment. The thesis concludes that olfactory functioning and the experience of body odors are meaningful for intimate relationships and, as such, also for various behaviors in these relationships.
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| 7. |
- Granqvist, Pehr, 1973-
(författare)
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Attachment and Religion : An Integrative Developmental Framework
- 2002
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- 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).
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