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Journal articles on the topic 'Street kids'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 January 2023

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1

BHUNU, C. P. "MODELING THE SPREAD OF STREET KIDS IN ZIMBABWE." Journal of Biological Systems 22, no. 03 (August 28, 2014): 429–47. http://dx.doi.org/10.1142/s0218339014500168.

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Child neglect and abuse has been linked with the growth in the number of street kids for some time. A mathematical model is used to explore the impact of peer influence and child abuse in the presence of removal of street kids from the streets into children's homes/foster homes and improvement in the welfare of adults. The threshold quantity known as the reproduction number and equilibria for the model are determined and analyzed. Results from this study suggest that removal of street kids from the streets into children's homes/foster homes and improving the welfare of adults have the potential to reduce the number of children living in the streets. Interestingly, our results illustrate that adult peer influence leading to child abuse of children makes the problem of street kids worse than any other factor. To effectively control the growth in the number of street kids require strategies that address both economic and social factors affecting children and their guardians. Addressing only an issue affecting one group like guardians through improvement of their welfare may not be enough to stem the growth in the number of street kids as some would be turning to the streets due to negative peer influence among children.

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2

Naish, John. "Bash street kids." Nursing Standard 3, no. 30 (April 22, 1989): 53. http://dx.doi.org/10.7748/ns.3.30.53.s77.

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3

Upadhyay, Prakash. "Out of Place: Abandoned Children in Predicaments amid Alterations." Economic Literature 12 (May 10, 2016): 26. http://dx.doi.org/10.3126/el.v12i0.14883.

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<p>The major argument of this article is that amid the rhetoric of inclusion of caste/ethnic/regional groups in the national mainstream, street children known as vagrant kids are the victims of exclusion. In a new situation on the streets, Vagrant kids are the vagabond. However, abandoning the home and adjusting to the streets is a multifarious process. The forming of the vagrant kids is a complex itinerary actions embedded with the age, sex, and ethnicities/caste, place of origin, family economy, family roles and responsibilities. Among the multiple factors, family dysfunctions and company with street boys are the raison d'être for the emergence of street children culture. In a transformed situation on street, kids’ lives have a momentous relationship to the street as a space and a new sub-culture in a new situation. In a rupture from works, which considers vagrant kids a hindrance to progressive social change, this study squabble that forming of vagrant kids is society ingrained and hence endorses role of community in bringing transference, meaningful development in the status of vagrant kids through an affirmative change in the behavior of the people and the government.</p><p>Economic Literature Vol.12 2014: 26-38</p>

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4

Isma, Asad, and Muhammad Junaidi HB. "Street Children Religious Education: A Study on Car Window Cleaning Kids in Jambi." Al-Ta lim Journal 25, no. 3 (December 27, 2018): 224–33. http://dx.doi.org/10.15548/jt.v25i3.510.

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Children begin careers on the streets in several locations in the city of Jambi. They work on the streets as street musicians, vehicle glass cleaners, newspaper and tissue sellers, both forcibly and deliberately. Their existence is influenced by some factors, such as family neglect and socio-economic conditions; as well as finding work on the streets and sustaining the work are much easier than looking for work which uses energy or mind. The purpose of this research is to study the religious education of street children who become car glass cleaners which has increased significantly compared to other street professions. This study aims to explore two issues: where the children obtain their religious education and to what extent they practice it in their daily life. Qualitative collecting data techniques were used including observation and interviews. This research found that the street children interviewed in this study only had access to religious education at morning school. They do not attend madrasah, the Qur'an educational school or Taman Pengajian Alquran (TPA), and Sekolah Islam Terpadu. The dominant factors affecting their religious education were their school and their peer group at school. Meanwhile, parents seldom practice the religious duty in family, thus the parents’ influence on the children’s religious practices was minimal. Therefore, this research recommends other actors give early religious education for street children. Religious education can be integrated with their shelter homes which can be their early Islamic religious education.

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5

Hurd, Clayton. "School Kids, Street Kids: Identity and Development in Latino Students." Latino Studies 2, no. 2 (July 2004): 282–84. http://dx.doi.org/10.1057/palgrave.lst.8600076.

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6

O’Grady, Bill. "Street Kids: Homeless Youth, Outreach, and Policing New York’s Streets." Contemporary Sociology: A Journal of Reviews 41, no. 6 (October 26, 2012): 813–14. http://dx.doi.org/10.1177/0094306112462561m.

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7

Thomas, Yvonne. "Street Kids: Homeless Youth, Outreach and Policing New York's Streets." Journal of Occupational Science 22, no. 1 (August 19, 2013): 124. http://dx.doi.org/10.1080/14427591.2013.824866.

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8

Perkasa maki, Hud leo, Ade Nur Istiani, and Is Susanto. "POLA KOMUNIKASI RUMAH SINGGAH MITRA AL-AKHYAR DALAM PROSES PEMBINAAN KEAGAMAAN ANAK JALANAN DI BANDAR LAMPUNG." Ath Thariq Jurnal Dakwah dan Komunikasi 4, no. 2 (December 22, 2020): 239. http://dx.doi.org/10.32332/ath_thariq.v4i2.2184.

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The Street Kids, behind the negative sides of their social life environment, some of them still have nature to recognize their God. The existence of the street kids in Bandar Lampung keeps increasing everyday. In the other side, the government gives less attention to this case,so that the street kids become the citizen who are avoided by the society. The Homeless Shelter of Al-Akhyar is the non-governmental organization standing independently having awareness towards the existence of the street kids in Bandar Lampung. The organization which initiatively implementing religion development of the street kids. The Communication Pattern of the Homeless Shelter of Mitra Al-Akhyar in implementing the religion development ofthe street kids in Bandar Lampung based on the term of faith (Islamic Aqeedah), Islamic Syariah, and Moral. The communication patterns implemented in this case are conversation, story telling, parable, advice, attention, exemplary, habituation, and lecture.

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9

Tonkin, Roger S. "Street youth are our kids, too." Paediatrics & Child Health 4, no. 6 (September 1999): 379. http://dx.doi.org/10.1093/pch/4.6.379.

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10

Aitken, Stuart C. "Street kids: homeless youth, outreach, and policing New York's street." Children's Geographies 10, no. 4 (November 2012): 481–83. http://dx.doi.org/10.1080/14733285.2012.726067.

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11

DeSena, Judith N., and Marlene Webber. "Street Kids: The Tragedy of Canada's Runaways." Contemporary Sociology 21, no. 2 (March 1992): 240. http://dx.doi.org/10.2307/2075475.

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12

Holdaway, Doris M., and JoAnn Ray. "Attitudes of street kids toward foster care." Child & Adolescent Social Work Journal 9, no. 4 (August 1992): 307–17. http://dx.doi.org/10.1007/bf00757086.

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13

Gidley, J. M., and P. H. Wildman. "What are we Missing?" Australian and International Journal of Rural Education 6, no. 2 (July 1, 1996): 9–19. http://dx.doi.org/10.47381/aijre.v6i2.409.

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This article explores the disturbing and persistent phenomenon of 'street kids' in contemporary Australia, through a model intersecting youth unemployment, homelessness and truancy. Recent educational reforms and Australian field research on 'street kids' are examined. Secondly, a qualitative study with rural 'street kids' which investigates their educational and vocational interests is explicated. It was found that the youth were strongly motivated particularly towards creative, practical and life skills learning that could help them construct 'meaning' and purpose'. The authors recommend innovative pilot programs with the youth using collaborative processes such as action learning.

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14

Hopps, Helen, Sandra Tyler, and Beth Warner. "Working with D.C.'s Homeless Hispanic Street Kids." Practicing Anthropology 11, no. 2 (April 1, 1989): 6–7. http://dx.doi.org/10.17730/praa.11.2.j388821t68323353.

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It's illegal to be a homeless minor in the United States. And if you happen to be a young Hispanic on your' own, without much English or any papers, you've really got problems. This is the predicament faced by an unknown and largely ignored number of young people in the cities of North America. Working with street youth (designated by the federal government as PINS—Persons in Need of Supervision) is different from working with homeless adults or homeless families.

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15

Surratt, Hilary, James A. Inciardi, Ruth Horowitz, and Anne E. Pottieger. "Street Kids, Street Drugs, Street Crime: An Examination of Drug Use and Serious Delinquency in Miami." Social Forces 74, no. 1 (September 1995): 359. http://dx.doi.org/10.2307/2580650.

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16

Winchester, Hilary P. M., and Lauren N. Costello. "Living on the Street: Social Organisation and Gender Relations of Australian Street Kids." Environment and Planning D: Society and Space 13, no. 3 (June 1995): 329–48. http://dx.doi.org/10.1068/d130329.

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The resurgence and visibility of homelessness since the 1980s have become significant social and political issues, widely debated in academic circles and in the popular press. The composition of the homeless population has changed markedly in this period, and now includes more women and children, and more of the deinstitutionalised mentally ill. The lives of street kids in the city of Newcastle, Australia show patterns of structured behaviour and territorial and social organisation. They have a distinctive group identity and moral order. Their subculture is complex with strains of nonpatriarchal and patriarchal relations combined with little tolerance of forms of difference. The moral code of the youth subculture may be a form of resistance to their histories of abuse but is also conservative in reproducing aspects of the culture that they resist. The social networks generated on the street provide a self-maintaining force which contributes to a culture of chronic homelessness.

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17

Anathpindika, Sumedh. "How a school in India is rescuing street kids." Astronomy & Geophysics 60, no. 3 (June 1, 2019): 3.11. http://dx.doi.org/10.1093/astrogeo/atz142.

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18

Tait, Gordon. "Re-assessing street kids: A critique of subculture theory." Child & Youth Care Forum 22, no. 2 (April 1993): 83–93. http://dx.doi.org/10.1007/bf00756118.

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19

Snyder, Carolyn, Florence Clark, Marilyn Masunaka‐Noriega, and Brian Young. "Los Angeles Street Kids: New Occupations for Life Program." Journal of Occupational Science 5, no. 3 (November 1998): 133–39. http://dx.doi.org/10.1080/14427591.1998.9686441.

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20

Taylor, Donald M., John E. Lydon, Évelyne Bougie, and Kiraz Johannesen. ""Street Kids": Towards an Understanding of Their Motivational Context." Canadian Journal of Behavioural Science/Revue canadienne des Sciences du comportement 36, no. 1 (2004): 1–16. http://dx.doi.org/10.1037/h0087211.

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21

Farrar, Loren, Sara Schwartz, and Michael Austin. "Larkin Street Youth Services: Helping Kids Get Off the Street for Good (1982-2007)." Journal of Evidence-Based Social Work 8, no. 1 (January 2011): 106–23. http://dx.doi.org/10.1080/15433714.2011.541826.

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22

Anderson, Isobel. "Street Kids: Homeless Youth, Outreach and Policing New York’s Streets by Kristine E. Gibson." Journal of Urban Affairs 35, no. 5 (December 2013): 649–51. http://dx.doi.org/10.1111/juaf.12038.

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23

Kidd, Sean A. "Book Review: Kristina E. Gibson, Street Kids: Homeless Youth, Outreach, and Policing New York’s Streets." Cultural Sociology 6, no. 3 (June 26, 2012): 390–92. http://dx.doi.org/10.1177/1749975512445538c.

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24

Oliveira, Alda De. "Street kids in Brazil and the concept of teaching structures." International Journal of Music Education os-35, no. 1 (May 2000): 29–34. http://dx.doi.org/10.1177/025576140003500111.

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25

Swanson, Kate. "Book Review: Street Kids: Homeless Youth, Outreach, and Policing New York’s Streets, by Kristina E. Gibson." Urban Affairs Review 49, no. 5 (February 14, 2013): 781–83. http://dx.doi.org/10.1177/1078087413476460.

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26

Luvaas, Brent. "Post No Bill: The Transience of New York City Street Style." Fashion Studies 1, no. 1 (2018): 1–20. http://dx.doi.org/10.38055/fs010101.

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The sidewalks outside New York Fashion Week are lined with makeshift plywood walls. They are designed to keep pedestrians out of construction zones, but they have become the backdrops of innumerable “street style” photographs, portraits taken on city streets of self-appointed fashion “influencers” and other stylish “regular” people. Photographers, working to build a reputation within the fashion industry, take photos of editors, bloggers, club kids, and models, looking to do the same thing. The makeshift walls have become a site for the staging and performance of urban style. This photo essay documents the production of style in urban space, a transient process made semi-permanent through photography.

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27

Medina-Mora, Maria Elena, Rafael Gutiérrez, and Leticia Vega. "What Happened to Street Kids? An Analysis of the Mexican Experience." Substance Use & Misuse 32, no. 3 (January 1997): 293–316. http://dx.doi.org/10.3109/10826089709055852.

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28

Monteiro de Barros, Paula Cristina, Nanette Zmeri Frej, and Maria de Fatima Vilar de Melo. ""Street Kids": From Being Crushed to the Emergence of the Subject"." Recherches en psychanalyse 20, no. 2 (February 8, 2016): 162a—169a. http://dx.doi.org/10.3917/rep.020.0162a.

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29

Karabanow, Jeffrey M., and Prue Rains. "Structure Versus Caring: Discrepant Perspectives in a Shelter for Street Kids." Children and Youth Services Review 19, no. 4 (January 1997): 301–21. http://dx.doi.org/10.1016/s0190-7409(97)00019-4.

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30

Massaro, Vanessa A. "Street Kids: Homeless Youth, Outreach, and Policing New York's Streets.Kristina E. Gibson." Urban Geography 33, no. 3 (April 2012): 467–68. http://dx.doi.org/10.2747/0272-3638.33.3.467.

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31

Ray, JoAnn, and Marilee K. Roloff. "Church suppers, pony tails and mentors: Developing a program for street kids." Child & Adolescent Social Work Journal 10, no. 6 (December 1993): 497–508. http://dx.doi.org/10.1007/bf00757432.

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32

Yu, Rui, Zhengwu Cui, Nana Luo, and Yong Yu. "Detection and Assessments of Sources and Health Hazards Caused by Heavy Metals in the Dust of Urban Streets in Harbin, Northeast China." Sustainability 14, no. 18 (September 16, 2022): 11657. http://dx.doi.org/10.3390/su141811657.

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To investigate heavy metals (HMs) in the dust of the urban streets and evaluate health hazards through dust pollution exposure, this research implements an analysis method called principal component analysis and a model called positive matrix factorization to investigate the associations between HMs and their plausible allocation of sources. A total number of 118 dust samples were collected from Harbin, China, which is one of the most eloquent industrial hubs and tourist destinations. The results suggest that the mean concentrations of Cd, Cr, Cu, Zn, Ni, Pb, and Mn are 1.79 ± 1.618, 67.23 ± 32.84, 57.76 ± 51.50, 328.52 ± 117.62, 27.11 ± 4.66, 83.03 ± 25.39, and 745.34 ± 153.22 mg kg−1, respectively. The erratic enrichment of Cu, Zn, Pb, and Cd is succeeded by a geo-accumulation index and the factors that are used for enrichment. Both the spatial distribution and correlation analysis imply that Cu, Zn, Pb, and Cd can be controlled by anthropogenic activities. On the contrary, Cr, Mn, and Ni can be ascribed to natural sources. The hazard quotients are less than 1, and the hazard indexes for seniors and kids are 0.129 and 0.852, respectively. So, kids had more non-carcinogenic hazards than the older individuals did. Both groups have carcinogenic risks of less than 1 × 10−6. The results indicated that street dust could not be potentially accepted as a health hazard for dwellers. Cu, Zn, Pb, Cr, Ni, and Cd existed in the street dust of the research region and have been influenced by the combination of industrial and traffic sources and domestic coal combustion, and the parent material that forms soil affects the levels of Mn. A model, called the PMF, is implemented in the study of street dust pollution sources, enhancing the reliability and accuracy of pollution source determination, and presenting some potential applications.

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33

Student. "IS ANYONE PAYING ATTENTION." Pediatrics 83, no. 4 (April 1, 1989): 622. http://dx.doi.org/10.1542/peds.83.4.622.

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Look at the kids on every street corner, in the arcades, huddled beneath movie marquees. Then ask yourself how long it will be before New York—before America—ends up with millions of abandoned children like India or South America.

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34

Reimer, Mavis. "On Location: The Home and the Street in Recent Films about Street Children." International Research in Children's Literature 5, no. 1 (July 2012): 1–21. http://dx.doi.org/10.3366/ircl.2012.0040.

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More than twenty narrative films about street children have been produced in more than a dozen countries over the three decades since the UN International Year of the Child in 1979. This paper looks closely at seven of these films (Hector Babenco's Pixote, Mira Nair's Salaam Bombay!, Larry Clark's Kids, Nabil Ayouch's Ali Zaoua, Gerardo Tort's De la Calle, Siddiq Barmak's Osama, and Danny Boyle's and Loveleen Tandeen's Slumdog Millionaire), outlining a number of their recurrent themes and techniques, including the use of Neorealist principles of filming; the presence of screens in the profilmic space; the failure to complete traditional narratives; the abandonment by mothers; the staging of conditions of hunger, work, plenitude, and lack; the sexualisation of young people; and the rejection of institutional ‘homes’. The paper proposes that, collectively, the films demonstrate the impossibility of continuing to conceptualise childhood as a protected time and place of play and suggest the possibility that the street child is the emergent normative subject of global capitalism.

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35

Nigatu, Dabere, Gebeyehu Tsega, Shiferaw Birhanu, Yinager Workineh, Christian Tadele, and Fentie Ambaw. "Street mothers’ well-being and motivation to leave street life in Bahir Dar city, Ethiopia: A phenomenological study." PLOS ONE 17, no. 12 (December 15, 2022): e0278612. http://dx.doi.org/10.1371/journal.pone.0278612.

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Background Being-street mother is a challenging life situation for both the mothers and their children. However, the lived experiences of motherhood in street families are not explored very well in Ethiopia in general. Hence, this study explored street mothers’ well-being, perception of street life, and motivation to leave street life in Bahir Dar city, Ethiopia. Methods A phenomenological study was conducted on 10 street mothers from July 13, 2021 to July 17, 2021. The mothers were selected using purposive sampling technique. Data were collected using face-to-face in-depth interview method. Data were analyzed using framework approach. Results Four themes emerged from the data: well-being of mothers and their children with four subthemes (physical, social, mental, and spiritual wellbeing), perception of street life, motivations to leave street life and efforts to end street life. Nearly all of the street mothers perceived that living on the street was terrible for them and their kids. They described it as an absolutely revolting, bitter, awful, horrible, and difficult life. Generally, street mothers had the motivation to leave street life, but only some had exerted tangible efforts to end the street life. Conclusion Street mothers had a very poor status in almost all dimensions of well-being. The perception of mother about their street life was negative. The mothers had strong motivation to end street life but were unable to make strong tangible efforts showing that they need assistance mechanisms before they change to street extended families under misery.

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36

Vaaranen, Heli. "The Emotional Experience of Class: Interpreting Working-Class Kids’ Street Racing in Helsinki." ANNALS of the American Academy of Political and Social Science 595, no. 1 (September 2004): 91–107. http://dx.doi.org/10.1177/0002716204267494.

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37

Diversi, Marcelo. "Street Kids in Nikes: In Search of Humanization Through the Culture of Consumption." Cultural Studies ↔ Critical Methodologies 6, no. 3 (August 2006): 370–90. http://dx.doi.org/10.1177/1532708605285623.

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38

DRYBREAD, KRISTEN. "Rights-Bearing Street Kids: Icons of Hope and Despair in Brazil's Burgeoning Neoliberal State." Law & Policy 31, no. 3 (July 2009): 330–50. http://dx.doi.org/10.1111/j.1467-9930.2009.00304.x.

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39

Usborne, Esther, John E. Lydon, and Donald M. Taylor. "Goals and Social Relationships: Windows Into the Motivation and Well-Being of “Street Kids”." Journal of Applied Social Psychology 39, no. 5 (May 2009): 1057–82. http://dx.doi.org/10.1111/j.1559-1816.2009.00472.x.

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40

CORBER, ERIN. "The kids on Oberlin Street: place, space and Jewish community in late interwar Strasbourg." Urban History 43, no. 4 (October 16, 2015): 581–98. http://dx.doi.org/10.1017/s0963926815000826.

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ABSTRACT:In the spring of 1938, Strasbourg's Jewish youth organizations inaugurated the Merkaz Ha’Noar, the community's first Jewish youth centre, which aimed to provide a safe, healthy and controlled environment for the development of young Jews in a rapidly transforming city on the border between France and Germany. The centre offered a unique location from which to reimagine Jewish and French history on the eve of World War II, and illustrates the power of the built environment of the city and its physical structures to forge new kinds of communities, identities and politics.

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41

Dock, Stephanie. "Getting Kids off the Street: Chicago Motor Club’s Play Yard Contest for Cook County, Illinois, and the Use of the Street." Transportation Research Record: Journal of the Transportation Research Board 2552, no. 1 (January 2016): 8–15. http://dx.doi.org/10.3141/2552-02.

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42

Yulianto, Ebta, and Siti Ngainnur Rohmah. "A Review of Siyasah Fiqh on the Implementation of Regional Regulation Number 5 of 2012 Tangerang City." STAATSRECHT: Indonesian Constitutional Law Journal 6, no. 1 (October 9, 2022): 19–36. http://dx.doi.org/10.15408/siclj.v6i1.28468.

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Regardless of the size of a city, children living on the streets, the homeless, and begging have become typical aspects of city life. This issue appears to necessitate particular attention. The problems of unmanaged homelessness, street kids, and begging are also present in Tangerang. The purpose of this study was to determine the extent to which the fiqh siyasah has evaluated regional rule 5 of 2012 in Tangerang City. This inquiry utilizes library searches with a policy-centric focus. This study discovered that Law No. 11 of 2009 concerning Social Health and Law No. 13 of 2012 concerning Handling the Poor are used to implement the Tangerang City Regulation, which promotes the right to education, shelter, and work for street children, homeless persons, beggars, and buskers. Numerous aspects of Tangerang City Regulation Number 5 of 2012 are consistent with siyasa fiqh, including the obligation to protect all people regardless of race or religion, the protection of oneself, one's property, and one's family, and the emphasis on equality of rights and equality before the law. In accordance with the Siyasah fiqh principles espoused by Abdul Khalaf Wahhab and Abu A'la al-Maududi, Regional Regulation No. 5 of 2012 also seeks to preserve the human rights of each community, social justice, and legal protection for all.

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43

Wicks, James. "“In the Dark Places, Getting Burned”: Portrayals of Street Culture in Taiwan Cinema Today." Journal of Chinese Film Studies 1, no. 2 (October 13, 2021): 435–48. http://dx.doi.org/10.1515/jcfs-2021-0022.

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Abstract Street culture is represented in two mid-2010 Taiwan films, The Kids (Xiaohai, 2015) and Thanatos, Drunk (Zui sheng meng shi 2015), in such stunning and beautiful ways that this essay sets out to etch each of them not only into the annals of Taiwan’s most memorable urban films ever made, but also position them as essential texts within the emergent field of street culture more broadly. Both movies depict physical and ideological boundaries that separate urban spaces from Taiwanese culture at large, and reveal the extent to which their young protagonists are perceived as “abnormal” even as they use street literacy in sophisticated ways to interact with formal actors (such as school teachers and the police) and informal actors (such as hooligans and petty criminals). These two films arguably present the best vantage point to understand the peripheral status of Taiwan’s urban young people who do not conform to hegemonic norms.

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44

Karimah, Desti, Acep Samsudin, and Dicky Jhoansyah. "Analisis Target Laba Dalam Memaksimalkan Laba Umkm Alvo Archery Kota Sukabumi." Journal of Management and Bussines (JOMB) 1, no. 1 (June 29, 2019): 169–80. http://dx.doi.org/10.31539/jomb.v1i1.626.

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This study aims to implement a profit target analysis at the Alvo Archery UKM so that the planned profit target is achieved. This study uses the method of observation and direct interviews with UKM Alvo Archery to obtain the required data. Research Results, Alvo Archery MSMEs must sell products: 108 horse bow units, 131 units of Batman, 95 units of brave units, 159 units of Adult units, Elegant Kids with 396 units, Adult Street Fighter with 193 units, Street Fighter Kids with 173 units, 143 units of elegant long bow, 128 units of Mindful, 157 units of Extreme, 128 units of Fight Black, 157 units of KZN 117, 1299 Arrows of Alvo Fiber, 2320 units of Arrow Bambu Sponge, 2320 Arrow Ramin Sponge unit, Target Board 50x50x5 as many as 773, Target Board 100x100x5 as many as 286 units. Conclusion, based on the above data, then Alvo Archery MSMEs must make profit planning in advance so that the desired profit can be achieved. From the results of the above calculations, Alvo Archery MSMEs must sell their products as much as calculated above so that the planned profits are achieved and get the maximum profit. Keywords: Target Profit, Profit, UMKM

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45

Merrick, Janna C. "Spiritual Healing, Sick Kids and the Law: Inequities in the American Healthcare System." American Journal of Law & Medicine 29, no. 2-3 (2003): 269–99. http://dx.doi.org/10.1017/s0098858800002847.

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Main Street in Sarasota, Florida. A high-tech medical arts building rises from the east end, the county's historic three-story courthouse is two blocks to the west and sandwiched in between is the First Church of Christ, Scientist. A verse inscribed on the wall behind the pulpit of the church reads: “Divine Love Always Has Met and Always Will Meet Every Human Need.” This is the church where William and Christine Hermanson worshipped. It is just a few steps away from the courthouse where they were convicted of child abuse and third-degree murder for failing to provide conventional medical care for their seven-year-old daughter.This Article is about the intersection of “divine love” and “the best interests of the child.” It is about a pluralistic society where the dominant culture reveres medical science, but where a religious minority shuns and perhaps fears that same medical science. It is also about the struggle among different religious interests to define the legal rights of the citizenry.

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Surratt, H. "Street Kids, Street Drugs, Street Crime: An Examination of Drug Use and Serious Delinquency in Miami. By James A. Inciardi, Ruth Horowitz, and Anne E. Pottieger. Wadsworth, 1993. 234 pp." Social Forces 74, no. 1 (September 1, 1995): 359–60. http://dx.doi.org/10.1093/sf/74.1.359.

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Schwartz, Marcy. "The Right to Imagine: Reading in Community with People and Stories / Gente y Cuentos." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 746–52. http://dx.doi.org/10.1632/pmla.2011.126.3.746.

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In Córdoba, Argentina, a library of books once banned by the military junta's censors (1976–83) now resides at a center called the Espacio para la Memoria (“Space for Memory”). The site, where prisoners were once held and tortured, houses workshops inviting schoolchildren to think about this terrifying period in their history. Under the junta, even children's books were banned, and after reading a few of these titles with the children who visit the center, the workshop leaders ask them why they think the books were prohibited. One of the reasons the censors gave for prohibition was that these books offered “unlimited fantasy.” To explore this idea, in one workshop the kids sang the song “The Backward Kingdom” (“El reino del revés”), by the well-known Argentine singer María Elena Walsh. After hearing the charming lyrics (birds swim, fish fly, babies have beards, 2 + 2 = 3, etc.), students brainstormed to generate their own inside-out or upside-down examples. One child mentioned raining up, another suggested that big kids nap while little kids play, and a third proposed cars driving on the sidewalk while kids play in the street. Upset by this disorder, one of the children exclaimed, “No, that's impossible!” until the boy who imagined cars on sidewalks explained, “But we're just imagining!” His classmate responded, “Oh, okay, in that case it's possible.”

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Chernushevich, V. A., E. A. Kupriyanova, and E. I. Bobryshova. "Folk national culture as a means of forming norms of communication in childhood." Psychology and Law 6, no. 2 (2016): 93–106. http://dx.doi.org/10.17759/psylaw.2016060207.

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The best carriers of playing culture are children, who possess and enjoy it. Destroyed social kids’ structures, territorial kids’ associations (family, yard, village, street communities of children) interrupted generally the process of culture transmission, reproduction and passing of communication tradition. And there is a need in social-state “revivification” (recovering folk games list and its’ players, enough for folk games reproduction process). Folk game includes particular properties of relations on the levels of physical and emotional, vocal interaction, imagery-symbolic filling, special features of clothes (all aspects of communication that constitute features of national culture of the nation and make from the nation the community of people very special and different from other communities and nations). Studying of correctional possibilities of folk games within the frames of playing agendas showed that their psychological and emotional resources provide the conditions for adoption by children the norms of communication.

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Caro, John. "Interview with Beano writer Andy Fanton." Studies in Comics 11, no. 2 (November 1, 2020): 423–41. http://dx.doi.org/10.1386/stic_00039_7.

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An interview with Andy Fanton, a current writer for the Beano UK children’s humour comic. Andy got his break writing and drawing for the sadly now-defunct Dandy weekly, and currently writes legacy characters such as Minnie the Minx and The Bash Street Kids. The interview covers Andy’s and DC Thomson’s working practices and methods, considers the role and relevance of Beano in the transmedia age, and defends Beano from accusations that the comic has lost its edge and is no longer as cheeky or rebellious as it once was.

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Bustan, Radhiya, Liana Mailani, and Marsyela Novianti. "SOLUTION FOCUSED BRIEF THERAPY (SFBT) PADA ORANG TUA ANAK JALANAN DI YAYASAN KOMUNITAS RUMAH ALIF-JAKARTA." KONSELING RELIGI Jurnal Bimbingan Konseling Islam 12, no. 1 (June 30, 2021): 126. http://dx.doi.org/10.21043/kr.v12i1.9534.

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<span>The problems faced by street kids are quite numerous and varied. Such as living in inappropriate places, poor family income, unmet living needs, and lack of relationship with parents. Most of their parents do not have a proper educational background, so in educating children they still use patterns of violence without considering the psychological effects on the child. The problems faced by street children cannot be separated from the influence of their parents, so need to involve their parents as the main educators. The purpose of this study is to apply a Solution Focused Brief Therapy (SFBT) approach to provide understanding to parents of street children at the Rumah Alif Community Foundation in educating and building good relationships with children. SFBT is carried out with an individual approach and strengthened with group counseling. This approach is appropriate because SFBT only takes less time and resources for treatment. Through a qualitative research approach with an interview and observation methods, results described that SFBT can help parents to understand their child's problems, find various alternative solutions and pay attention to the child's psychological side. The relationship between parents and children becomes better so that children become open to their parents.</span>

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