Past Research
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Z
Zaldivar, A., & Smolowitz, J. (1994). Perceptions of the importance placed on religion and folk medicine by non-mexican-American Hispanic adults with diabetes. The Diabetes Educator, 20, 303-306.] (C/S survey of a convenience sample of 104 Hispanic adults with diabetes attending an outpatient medical clinic in New York City (47% from Dominican Republic and 35% from Puerto Rico); 78% responded affirmatively to the statement "I have diabetes because it is God's will", 25% to the statement "I have diabetes because God is punishing me", 55% to the statement "My priest helps me control my diabetes", and 81% to the statement "Only God can control by diabetes"; underscores importance of involving clergy when treating these patients) (descriptive study)
Zamarra, J.W., Schneider, R.H., Besseghini, I., Robinson, d.K., & Salerno, J.W. (1996). Usefulness of the transcendental meditation program in the treatment of patients with coronary artery disease. American Journal of Cardiology, 77, 867-870. (clinical trial testing the hypothesis that stress reduction intervention with TM could reduce exercise-induced myocardial ischemia in patients with known CAD; 21 pts with known CAD recruited from Buffalo NY VA Hospital and prospectively studied; assigned to TM (n=12) or waitlist control group (n=9); 2 in TM group and 3 in control group did not complete study, leaving final n=16 (10 test, 6 controls); TM group received 10 hrs of basic instruction and follow-up, including personal instruction for 60 minutes initially and 30 min twice/week for 1st month and monthly thereafter; subject instructed to practice TM 20 min twice/day; intervention conducted over 6-8 months; after 8 months, the TM group had a 14.7% increase in exercise duration (p=.01), an 11.7% increase in maximal workload (p=.004), and an 18.1% delay of onset of ST depression (p=0.029), whereas controls showed no substantial changes in these outcomes; TM group showed significantly greater reduction in rate-pressure products after 3 and 6 minutes of exercise (p=.02), compared to controls); however, no evidence of random assignment to experimental vs. control groups)
Zautra, A., Beier, E., & Cappel, L. (1977). The dimensions of life quality in a community. American Journal of Community Psychology 5(1):85-97 (C/S survey of ? random sample of 454 subjects 18 or over in county of Salt Lake City, Utah (Mormons); assessed with Perceived Quality of Life Scale (1973), 22-iem Langer Psychiatric Screening Inventory, Bradburn Negative Affect Scale, Holmes' recent LE scale, Social participation Scale, and effective performance in life concerns; religious participation based on whether respondent mentioned a religious activity when asked what he did on a typical day (weak); factor analysis, not multiple regression used; religious participation was highly correlated with religious fellowship and social particpation (r=.61) and with increased family responsibility (r=.23), although no association with happiness or value preferences) (R 6)
Zborowski, M. (1952). Cultural components in responses to pain. Journal of Social Issues 8:16-30 (C/S convenience sample of 103 persons; qualitative study comparing Jewish (31), Italian (24), Irish (11), and "old American" (26) veterans at Kingsbridge VA Hospital, Bronx, New York, on responses to pain; Jewish patients reluctant to take pain medication because of habit-forming fears, but Jewish culture allows patient to be demanding and complaining, using pain to control interpersonal relationships within family; both Italians and Jews are free to talk about their pain, complain about it, and manifest their sufferings by groaning, moaning, crying, etc. -- i.e., they are not ashamed of expressions of this type; old Americans tend to minimize pain, avoid complaining or evoking pity, and if pain becomes too strong, person will withdraw)
Zeidner, M., & Hammer, A.L. (1992). Coping with missile attack: Resources, strategies, and outcomes. Journal of Personality, 60, 709-746. (C/S convenience sample of 261 Jewish northern Israelis involved in missile crisis during Gulf War (55% women; 48% single; mean age 29); Carver et al 1989's COPE measured coping strategies, including "increased engagement in religious activities"; also, among coping resources, measured "spiritual/philosophical" resources; State-Anxiety of Spielberger 1979 index and Personal Stress Symptom Assessment of Numeroff 1983; both high religious activities and spiritual resources were correlated with greater anxiety (.33, p<.05, and .20, p<.05, respectively) and physical symptoms (.29, p<.05, and .18, p<.05, respectively); associations with spiritual coping persisted after other variables controlled in regression model; concluded that spiritual persons perceived war as greater threat to their religious culture, nation, and people as a whole; alternatively, given the severe stress they were experiencing, many persons may have turned to religion for comfort during severe stress) (negative study)
Zhang, J., & Thomas, D. L. (1991). Familial and religious influences on suicidal ideation. Family Perspective, 25, 301-321.
Zhang, J., & Thomas, D.L. (1994). Modernization theory revisited a cross-cultural study of adolescent conformity to significant others in mainland China, Taiwan, and the U.S.A. Adolescence, 29, 885-903. (C/S convenience sample of 1,026 students at universities in Beijing, China (n=296), Taipei, Taiwan (n=362), and 3 midwestern and western regions of U.S. (n=368); parents' religiosity measured by 3 items (religiousness, frequency of prayer, church attendance) and student's religiosity by 4-items (self-rated religiousness, closenss to the God, frequency of prayer, and religious attendance); outcome was a hypothetical situation involving conformity to a parent, teacher, religous leader, etc.; students from U.S.A showed lower conformity to parents and educators than Chinese or Taiwan students (1.7 vs. 2.1 vs 2.1 for parents and 2.7 vs 2.8 vs 2.9 for educators, both p<.05); conformity to religious leaders, however, was higher than either Chinese or Taiwanese (2.4 vs. 2.0 vs 2.1, p<.05); religiosity of both respondents and their parents was related to conformity to traditional authority (parents, religious leaders) in U.S.A.; conformity to peers and media starts was inversely related to students' religiosity among Americans; concluded that while conformity is lower in U.S., religiosity has an impact on conformity to parents, religious leaders, and peers/media in U.S., but not in China or Taiwan) (LISREL used to analyze data)
Zhang, J., & Jin, S. (1996). Determinants of suicide ideation: A comparison of Chinese and American college students. Adolescence, 31(122), 451-467.
Zinnbauer, B., Pargament, K.I., Cowell, B., et al (1997). Religion and spirituality: Unfuzzying the fuzzy. Journal for the Scientific Study of Religion, in press (C/S convenience sample involving 11 samples from Pennsylvania and Ohio selected from churhces, institutions, and age groups likely to hold different definitions and levels of religiousness and spirituality (Presbyterian church, Catholic church, Episcopal church, Unitarian church community mental health workers, students at Christian and state colleges, and nursing home residents); subjects wrote own definitions of religiousness and spirituality, and asked to rate themselves on 1-5 scale how religious and how spiritual they were; also asked to place themselves in 4 categories (R and S, R not S, S not R, not R or S); then asked to choose between 5 statements on how R and S relate to each other; also asked to rate religiousness and spirituality on 20-item form of Osgood's semantic differential scale; also administered Hoge IR scale, Quest scale (Batson), religious orthodoxy scale (Batson), Hood Mystcism scale, and new scale measuring New Age beliefs; compared 255 spiritual and religious group with 67 spiritual not religious group: spiritual not religious group less likely to attend church, pray outside of church, have parents that frequently attended church, less likely to have a positive evaluation of spirituality, more likely to have new age beliefs and pratices (p<.001), and were less dependent on others or willing to sacrifice for others (p<.01) (all uncontrolled); new age groups, mental heath workers, and Unitarians were most likely to indicate they were spiritual but not religious; nursing home residents and Catholics were least likely to indicate this) (R 7)
Zinberg, N.E. (1977). Alcoholics Annonymous and the treatment and prevention of alcoholism. Alcoholism: Clinical and Experimental Research, 1 (1):91-102. (qualitative discussion of AA) - see other file
Zola, I.K. (1966). Culture and symptoms -- an analysis of patients' presenting complaints. American Sociological Review 31:615-630 (nothing on religion, but contrasts symptoms/complaints between Italians and Irish)
Zollinger, T.W., Phillips, R.L., & Kuzman, J.W. (1984). Breast cancer survival rates among Seventh-Day Adventists and non-Seventh-Day Adventists. American Journal of Epidemiology 119:503-509 (30-year prospective study of survival rates of patients with breast cancer: 282 SDAs, 1675 non-SDA, and 347 unknown religious preference in California; SDA breast CA cases displayed a consistently better survival pattern than non-SDA cases at various time intervals after diagnosis; the cumulative probability of not dying of breast CA at 10 years after diagnosis was 60.8% in SDA and 48.3% in non-SDA; SDA cases, however, were diagnosed at an earlier stage, and matching variables (histologic type, malignancy grade, treatment type, age and year at diagnosis) accounted for the small portion of the survival difference not attributable to earlier stage at diagnosis)
Zorn, CR, Johnson, M. T. (1997). Religious well-being in noninstitutionalized elderly women. Health Care for Women International, 18 (3), 209-219.
Zucker, D.K., Austin, F., Fair, A., & Branchey, L. (1987). Associations between patient religiosity and alcohol attitudes and knowledge in an alcohol treatment program. International Journal of the Addications, 22, 47-53. (prospective cohort study of convenience sample of 61 male alcoholics from in patient alcohol treatment prgoram at VA hospital in Bronx, NY; method of assessing religiosity was not specified, although it was correlated with religious attendance (.65) which was also measured but not examined otherwise; religious patients had more anti-alcohol attitudes on admission, but when changes in attitudes toward alcohol were examined in 4 weeks, the least religious patients were more likely to change their attitude toward alcohol to anti-alcohol; note, however, that least religious patients started from a lower baseline and had greater room for change in their attitudes; plus, religious patients were more likely to have prior admissions for detox and rehab, and so probably already had fairly set attitudes; there is likely to be a selection effect here, since persons with strong religious attitudes who continue to drink may be a very unique breed) (no controls)
Zuckerman, D.M., Kasl, S.V., & Ostfeld, A.M. (1984). Psychosocial predictors of mortality among the elderly poor: The role of religion, well-being, and social contacts. American Journal of Epidemiology , 119, 410-423. (2-year prospective cohort study of systematically identified group of 225 persons aged 62 or over who were forced to move from their homes in urban areas of Connecticut, and 173 persons (controls matched on age, race, sex, and marital status to cases) from the same neighborhoods who had not moved (1972-1974); 52% of overall sample was Catholic; a 3-item index of religiousness composed of religious attendance, self-rated religiosity, and religion as a source of strength and comfort; health measured by presence of medical diagnoses and by observable physical symptoms; 12% of 398 persons (n=47) died during follow-up; there was a significant interaction between health index and religion index in predicting mortality p<.0025), with sex in the model; among healthy religious males 4/35 (11%) died compard to 5/42 (12%) non-religious healthy males; among healthy females 2/89 (2%) died, compared to 2/62 (3%) non-religious healthy females; among physically ill males, 4/21 (19%) died compared to 13/31 (42%) of sick non-religious males; among physically ill females 8/73 (11%) died compared to 9/45 (20%) sick non-religious females); the odds ratio for increased risk of dying among non-religious for the whole sample, adjusting for health and sex, was 2.02; for physically ill persons it was 2.32; when individual items comprising religion index were examined, all three were associated with lower mortality, religious attendance more weakly and strength/support from religion more strongly)
Zunzunegui, MV, Beland, F., Llacer, A., Keller, I. (1999). Family, religion, N. depressive symptoms in caregivers of disabled elderly. Journal of Epidemiology & Community Health, 53, 364-369. (Cross-sectional study of caregivers of functionally disabled elderly living in Madrid, Spain; depression was assessed by CES-D. After controlling for income, education, health status, and caregivers stress, religiosity was associated with more depressive symptoms among children caregivers, while for spouses the association was negative. Depressive symptoms are frequent among Spanish caregivers of disabled elderly. This study found in religiosity and family motion support played important role in the mental health of Spanish caregivers. The role of religiosity may be different according to kinship tie and needs further investigation.
