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.

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.

Esta investigación exploró el bienestar psicológico en adultos de la ciudad de Guatemala, seleccionados a través de un muestreo por redes durante el confinamiento domiciliar decretado por la pandemia del COVID-19 en su etapa de contención. Se presentan datos cuantitativos sobre los niveles de bienestar psicológico recolectados a través de una encuesta en línea aplicada a 36 días de la firma del Decreto Gubernativo 5-2020 relativo a Declaratoria del Estado de Calamidad Pública y su reforma en el Decreto Gubernativo 6-2020. Se empleó el índice de bienestar psicológico (WHO-5 WBI) propuesto por la Organización Mundial de la Salud (WHO) y se realizaron preguntas relacionadas a las respuestas conductuales de los individuos para el cuidado de su salud. La edad promedio de los encuestados fue 32 años, DE = 1.48. Participaron 222 personas de las cuales 75 (33.7%) fueron hombres y 147 (66.3%) mujeres. Se encontraron valores para WHO-5 WBI entre 2 y 15 (MD = 8.08; DE = 2.93). También se observó ? = .85 como valor de consistencia interna. Se reportan niveles bajos de bienestar psicológico en 55 personas (24.8%) que podrían estar asociados a no sentirse de buen ánimo o tranquilos, o con problemas en la higiene del sueño, falta de energía y pérdida de interés sobre actividades cotidianas. Los datos sugieren que mantener una rutina adecuada de sueño y ejercicio, así como tener una dieta balanceada contribuyen al mantenimiento del bienestar psicológico durante el confinamiento. Esto hallazgos señalan la importancia de la psiconeuroinmunología y su relación con el bienestar de los individuos en situaciones de distanciamiento social.

The current study investigated the motives that underlie support for COVID-19 preventive behaviorsin a large, cross-cultural sample of 12,758 individuals from 34 countries. We hypothesized that the associations of empathic prosocial concern and fear of disease, with support towards preventive COVID-19 behaviors would be moderated by the individual-level and country-level trust in the government. Results suggest that the association between fear of disease and support for COVID-19 preventive behaviors was strongest when trust in the government was weak (both at individual and country-level). Conversely, the association with empathic prosocial concern was strongest when trust was high, but this moderation was only found at individual-level scores of governmental trust. We discuss how both fear and empathy motivations to support preventive COVID-19 behaviors may be shaped by socio-cultural context, and outline how the present findings may contribute to a better understanding of collective action during global crises.

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.