BackgroundDespite effective national immunisation programmes in Europe, some groups remain incompletely or un-vaccinated (‘under-vaccinated’), with underserved minorities and certain religious/ideological groups repeatedly being involved in outbreaks of vaccine preventable diseases (VPD).Gaining insight into factors regarding acceptance of vaccination of ‘under-vaccinated groups’ (UVGs) might give opportunities to communicate with them in a trusty and reliable manner that respects their belief system and that, maybe, increase vaccination uptake. We aimed to identify and describe UVGs in Europe and to describe beliefs, attitudes and reasons for non-vaccination in the identified UVGs.MethodsWe defined a UVG as a group of persons who share the same beliefs and/or live in socially close-knit communities in Europe and who have/had historically low vaccination coverage and/or experienced outbreaks of VPDs since 1950. We searched MEDLINE, EMBASE and PsycINFO databases using specific search term combinations. For the first systematic review, studies that described a group in Europe with an outbreak or low vaccination coverage for a VPD were selected and for the second systematic review, studies that described possible factors that are associated with non-vaccination in these groups were selected.ResultsWe selected 48 articles out of 606 and 13 articles out of 406 from the first and second search, respectively. Five UVGs were identified in the literature: Orthodox Protestant communities, Anthroposophists, Roma, Irish Travellers, and Orthodox Jewish communities. The main reported factors regarding vaccination were perceived non-severity of traditional “childhood” diseases, fear of vaccine side-effects, and need for more information about for example risk of vaccination.ConclusionsWithin each UVG identified, there are a variety of health beliefs and objections to vaccination. In addition, similar factors are shared by several of these groups. Communication strategies regarding these similar factors such as educating people about the risks associated with being vaccinated versus not being vaccinated, addressing their concerns, and countering vaccination myths present among members of a specific UVG through a trusted source, can establish a reliable relationship with these groups and increase their vaccination uptake. Furthermore, other interventions such as improving access to health care could certainly increase vaccination uptake in Roma and Irish travellers.
In February 2020, at the start of extensive fieldwork on the state of the public controversy about vaccination in Portugal, France and California-and some 12 years after a previous research-travel became impossible. Pro-vaccination conferences and antivaccination protests were tentatively postponed, then cancelled. Participant observation and face-to-face interaction now have to be temporarily substituted by systematic internet attentiveness and remote interviews. But while the epidemic hampers most social activities, it only reduces the number of arenas in which controversies can develop. Part of the energy that sustains them is reinvested in other means of intervention, namely online presence. Ethnographers have to mirror
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Os contributos deste dossiê resultam de painéis em conferências da European Association of Social Anthropologists (Antonella Camarda e Jean-Yves Durand, "Which craft? Politics and aesthetics of handicraft in post-industrial contexts", Milão, 2016) e da Associação Portuguesa de Antropologia (Eduarda Rovisco e Vera Alves, "Arte popular, artesanato, souvenirs: materializações do passado, imaginações do futuro", Lisboa, 2019). 1 Ilustram a variedade de temas, pontos de vista e questionamentos subjacentes a um campo que abrange uma ampla diversidade de contextos, modos de produção e de uso, enquadramentos legais, técnicas, produtos, registos estéticos, regimes de consumo e de valorização. A mesma heterogeneidade é assumida por esta introdução coletiva em forma de patchwork, uma manta de retalhos à imagem do tema que aborda.De facto, a objetivação do que é o artesanato parece sempre elusiva. Permanece frequente a invocação de uma diferença essencial com a arte, distinção herdada da divergência entre artes maiores e menores, associadas respetivamente mais à inventividade ou à reprodução. A instituição das artes decorativas no século XIX sedimentou esta dicotomia e, também, evidenciou os seus limites, pulverizados entretanto pela arte contemporânea. Observa-se hoje a permanência da noção de uma inevitável "utensilidade" do objeto artesanal: deveria sempre satisfazer necessidades básicas da vida quotidiana -o que não o impede de poder resultar de uma elaboração notável. Assim, há quem considere que uma "função prática física" faz com que um objeto seja artesanal e não artístico, mesmo sendo possível distinguir entre artesanato utilitário e o que poderia ser designado por fine craft. Este "belo artesanato" (por analogia com "belas artes") incluiria objetos concebidos para serem "especiais" e "irem esteticamente muito além do que exige a simples função utilitária" (o que leva a propor também um fine design: Risatti 2007: 18, 217, 247).Mas as funções técnicas da quase totalidade dos objetos artesanais são hoje asseguradas com maior eficácia pelos seus avatares industriais produzidos em série, mais baratos e de substituição fácil. É, aliás, frequente as suas versões contemporâneas serem desprovidas das capacidades utilitárias que eram a razão de ser dos seus modelos, aspeto patente na questão da "autenticidade" dos souvenirs e das tourist arts. Passando de uma economia sobretudo doméstica para a esfera globalizada das trocas mercantis, os artefactos artesanais são agora procurados antes de mais por razões estéticas, identitárias ou de distinção, o que os aproxima do universo do luxo. 1O artigo foi financiado pela FCT, no âmbito do plano estratégico do CRIA, Centro em Rede de Investigação em Antropologia (UIDB/ANT/04038/2020).
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