During the onset of the COVID-19 pandemic, the COVIDiSTRESS Consortium launched an open-access global survey to understand and improve individuals’ experiences related to the crisis. A year later, we extended this line of research by launching a new survey to address the dynamic landscape of the pandemic. This survey was released with the goal of addressing diversity, equity, and inclusion by working with over 150 researchers across the globe who collected data in 48 languages and dialects across 137 countries. The resulting cleaned dataset described here includes 15,740 of over 20,000 responses. The dataset allows cross-cultural study of psychological wellbeing and behaviours a year into the pandemic. It includes measures of stress, resilience, vaccine attitudes, trust in government and scientists, compliance, and information acquisition and misperceptions regarding COVID-19. Open-access raw and cleaned datasets with computed scores are available. Just as our initial COVIDiSTRESS dataset has facilitated government policy decisions regarding health crises, this dataset can be used by researchers and policy makers to inform research, decisions, and policy.

Abstract. In the context of the COVID-19 pandemic, motherwork has increased. Mothers, including in Guatemala, have taken on expanded responsibilities of virtual schooling and keeping the family safe and healthy, in addition to prepandemic familial and professional contributions. Twelve Guatemalan mothers of children under age 7 were interviewed about how they negotiated the pandemic; data were coded using thematic analysis and consensual qualitative research frameworks. Analysis revealed six themes: daily stressors, fostering children's development, implementing coping strategies, utilizing technology, establishing closer relationships, and achieving personal and occupational growth. Guatemalan mothers tapped into existing ideologies of motherhood, relied on traditional values of Guatemalan culture – faith, family, and gratitude – prioritized their children's well-being, and found unexpected benefits. Social policies that specifically address women's conditions, agency, and strengths could forward achievement of Sustainable Development Goal 5, Gender Equality, in Guatemala.

ObjectiveThe efficacy of spoken language comprehension therapies for persons with aphasia remains equivocal. We investigated the efficacy of a self-led therapy app, ‘Listen-In’, and examined the relation between brain structure and therapy response.MethodsA cross-over randomised repeated measures trial with five testing time points (12-week intervals), conducted at the university or participants' homes, captured baseline (T1), therapy (T2-T4) and maintenance (T5) effects. Participants with chronic poststroke aphasia and spoken language comprehension impairments completed consecutive Listen-In and standard care blocks (both 12 weeks with order randomised). Repeated measures analyses of variance compared change in spoken language comprehension on two co-primary outcomes over therapy versus standard care. Three structural MRI scans (T2-T4) for each participant (subgroup, n=25) were analysed using cross-sectional and longitudinal voxel-based morphometry.ResultsThirty-five participants completed, on average, 85 hours (IQR=70–100) of Listen-In (therapy first, n=18). The first study-specific co-primary outcome (Auditory Comprehension Test (ACT)) showed large and significant improvements for trained spoken words over therapy versus standard care (11%, Cohen’s d=1.12). Gains were largely maintained at 12 and 24 weeks. There were no therapy effects on the second standardised co-primary outcome (Comprehensive Aphasia Test: Spoken Words and Sentences). Change on ACT trained words was associated with volume of pretherapy right hemisphere white matter and post-therapy grey matter tissue density changes in bilateral temporal lobes.ConclusionsIndividuals with chronic aphasia can improve their spoken word comprehension many years after stroke. Results contribute to hemispheric debates implicating the right hemisphere in therapy-driven language recovery. Listen-In will soon be available on GooglePlay.Trial registration numberNCT02540889.

People vary in the extent to which they embrace their society’s traditions, impacting a range of social and political phenomena. People also vary in the degree to which they perceive disparate dangers as salient and necessitating a response. Over evolutionary time, traditions likely regularly offered direct and indirect avenues for addressing hazards; consequently, via multiple possible pathways, orientations toward tradition and toward danger may have become associated. Emerging research documents connections between individual differences in traditionalism and variation in threat responsivity in general, and pathogen-avoidance motivations in particular. Importantly, because threat-mitigating behaviors can conflict with competing priorities, the precise associations between traditionalism and pathogen avoidance likely depend on contextually contingent costs and benefits. The COVID-19 pandemic requires individuals to make decisions about consequential and costly pathogen-avoidance behaviors that can clash with other priorities. The pandemic therefore provides a real-world setting in which to test the posited relationship between traditionalism and pathogen avoidance across socio-political contexts. Across 27 societies (N = 7,844), we find that costly COVID-19-avoidance behaviors positively correlate with greater endorsement of traditional norms and values in a majority of countries. Accounting for the conflict that arises in some societies between public health precautions and competing priorities, such as the exercise of personal liberties, reveals a consistent relationship between traditionalism and COVID-19 precautions across an even wider range of social and cultural contexts. These findings support the thesis that traditionalism is associated with an enhanced tendency to attend to hazards.

People vary both in their embrace of their society’s traditions, and in their perception of hazards as salient and necessitating a response. Over evolutionary time, traditions have offered avenues for addressing hazards, plausibly resulting in linkages between orientations toward tradition and orientations toward danger. Emerging research documents connections between traditionalism and threat responsivity, including pathogen-avoidance motivations. Additionally, because hazard-mitigating behaviors can conflict with competing priorities, associations between traditionalism and pathogen avoidance may hinge on contextually contingent tradeoffs. The COVID-19 pandemic provides a real-world test of the posited relationship between traditionalism and hazard avoidance. Across 27 societies (N = 7844), we find that, in a majority of countries, individuals’ endorsement of tradition positively correlates with their adherence to costly COVID-19-avoidance behaviors; accounting for some of the conflicts that arise between public health precautions and other objectives further strengthens this evidence that traditionalism is associated with greater attention to hazards.

Meaning-making systems underlie perceptions of the efficacy of threat-mitigating behaviors. Religion and science both offer threat mitigation, yet these two meaning-making systems are often considered incompatible. Do such epistemological conflicts swamp the desire to employ diverse precautions against threats? Or do individuals – particularly individuals who are highly reactive to threats – hedge their bets by using multiple threat-mitigating practices despite their potential epistemological incompatibility? Complicating this question, perceptions of conflict between religion and science likely vary across cultures; likewise, pragmatic features of precautions prescribed by some religions make them incompatible with some scientifically-based precautions. The COVID-19 pandemic elicited diverse precautionary behaviors, and thus provided an opportunity to investigate these questions. Across 27 societies from five continents (N = 7,844), in the majority of countries, individuals’ practice of religious precautions such as prayer correlates positively with their use of scientifically-based precautions. Prior work indicates that greater adherence to tradition likely reflects greater reactivity to threats. Unsurprisingly given associations between many traditions and religion, we find that valuing tradition is predictive of employing religious precautions. However, consonant with its association with threat reactivity, we also find that traditionalism predicts adherence to public health precautions – a pattern that underscores threat-avoidant individuals’ apparent tolerance for epistemological conflict in pursuit of safety.

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