“On the last day of the last month, I will go”: A qualitative exploration of COVID-19 vaccine confidence among Ivoirian adults

Understandings and practices related to risk, immunity and vaccination during the Delta variant COVID-19 outbreak in Australia: An interview study

“…Other influences are people’s own state of health as well as their age, occupation, religious faith, educational background, political views or trust in experts or government [13] , [14] , [15] , [16] , [17] , [18] . Indepth qualitative research conducted in countries as diverse as Côte d’Ivoire [19] , Nigeria [20] , England [21] , Switzerland [22] , Sweden [23] and China [24] have demonstrated the intersections of such sociocultural factors with ideas about COVID vaccination acceptance, hesitancy or rejection.…”

“…This scholarship has shown that understandings of human immunity have evolved from the ‘attack’ and ‘defence’ model of the early twentieth century [30] towards the concept of the porous, precarious and dynamic immune system [31] . People now often think of immune systems as being unique to the individual, based on their health history and lifestyle [6] , [7] , [8] , [9] , [10] , [11] , [12] , [13] , [14] , [15] , [16] , [17] , [18] , [19] , [20] , [21] , [22] , [23] , [24] , [25] , [26] , [27] , [28] , [29] , [30] , [31] , [32] .…”

“…Several studies involving mothers of young children in the Global North have found that while these women consider vaccination to be an important way of boosting their children’s undeveloped immune systems, they also value what they consider to be more natural forms of improving immunity, such as breastfeeding and providing a healthy diet and fresh air [39] , [40] , [41] . The ‘hygiene hypothesis’, or the idea that exposure to pathogens is important to boost immune systems, is also often articulated in lay accounts [6] , [7] , [8] , [9] , [10] , [11] , [12] , [13] , [14] , [15] , [16] , [17] , [18] , [19] , [20] , [21] , [22] , [23] , [24] , [25] , [26] , [27] , [28] , [29] , [30] , [31] .…”

“…Similar to public communication related to previous outbreaks of infectious diseases [6] or to the problem of antimicrobial resistance [31] , [32] , [33] , [34] , [35] , [36] , [37] , [38] , [39] , [40] , [41] , [42] , [43] , [44] , [45] , messages about the importance of protecting others by engaging in hygienic practices or accepting recommended vaccination doses have also dominated news reports, government authorities’ announcements and public health campaigns [46] , [1] , [2] , [3] , [4] , [5] , [6] . People with COVID have been instructed to stay at home or in quarantine facilities, while others have been encouraged to physically distance from each other, wash their hands regularly, wear masks, accept vaccinations, seek testing if exposed or experiencing symptoms, and care for themselves at home if they do become ill with COVID [1] , [2] , [3] , [4] , [5] , [6] , [7] , [8] , [9] , [10] , [11] , [12] , [13] , [14] , [15] , [16] , [17] , [18] , [19] , [20] , [21] , [22] , [23] , [24] , [25] , [26] , [27] , [28] , [29] , [30] , [31] , [32] , [33] , [34] , [35] , [36] , [37] ...…”

“…People who have disobeyed such instructions have often been depicted in strongly moralistic terms as lacking good sense, being ignorant or even flagrantly placing others at risk (as the term ‘Covidiots’ encapsulates) [48] , [49] . Some people diagnosed with COVID have also experienced public shaming as well as stigma, feelings of guilt and ostracism for placing themselves and others at risk by becoming infected [51] , [1] , [2] , [3] , [4] , [5] , [6] , [7] , [8] , [9] , [10] , [11] , [12] , [13] , [14] , [15] , [16] , [17] , [18] , [19] , [20] , [21] , [22] , [23] , [24] , [25] , [26] , [27] , [28] , [29] , [30] , [31] , [32] , [33] , [34] , [35] , [36] , [37] , [38] , [39] , [40] , [41] , [42] , [43] , [44] , [45] , [46] , [47] , [48] , [49] , [50] .…”