Abstract
This chapter presents a reflection on the meaning of the notion of ‘children out of place’ employed by Judith Ennew applied to working children. It reflects on the ‘unwritten rights’ Judith Ennew went into detail on in relation to street and working children. By doing so, it shows the political, legal and socio-economic dimensions that are necessary to address to promote dignity and respect of working children and their rights.
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Notes
- 1.
- 2.
See Zolo (2006: 88). The globalisation processes are accompanied by a gradual transformation not only of political structures but also regulatory devices, mainly international law. What is affirmed is what has been called the ‘global legal space’ and is spread in close connection to the ideology of legal globalisation.
- 3.
See Pureza’s (2005:269) valuable and pertinent reflection.
- 4.
NATS (Spanish – Niñas Niños y AdolescentesTrabajadores) and NNA (Niñas Niños y Adolescentes) are frequently used acronyms in Latin America. However, in English, the expression has two problems. On the one hand, it makes ‘adolescence’ a pseudo-gender, and on the other, particularly in the context of both this book and Judith Ennew’s own terminology, it does not fit into the children’s rights framework comfortably in which there are simply boys and girls although the distinction ‘youth’ is used specifically in some places in the CRC. In this chapter, the Spanish acronyms are retained, but only boys and girls are used in the English text.
- 5.
See Gramsci (2011): This concept was defined by Antonio Gramsci referring to the power over the everyday life of the subject when the control by dominant ruling capitalists entails the colonisation of all spheres of life, in this case legal thought and jurisprudence.
- 6.
Abya Yala is the name used by the Panamanian Kuna people to refer to the American continent before Columbus arrived. The term has been adopted by indigenous groups such as the Aymara as an alternative to South America and has ideological implications that are in support of indigenous rights.
- 7.
See Estermann (2006:259) ‘…some of the western main values such as selfless love (ágape, caritas), unilateral generosity, unconditional forgiveness, freedom and personal responsibility, individual autonomy and universality of human rights, do not have the same weight and the same acceptance, nor are they considered ethically favourable values’.
- 8.
Utopia has been adopted outside of the Anglophone world in which it was conceived but has taken on a variant on the original concept of an ideal world that is desirable but can never happen to be the ideal people wish for. The Hispaniscised version was originally used here far more extensively but has been edited; however, it is retained in a few places in order to reflect Latin-American usage.
- 9.
Padilha (2009: 23–32).
- 10.
See Sánchez-Parga (2005).
- 11.
See Norberto Bobbio’s critical reflections on the matter when he reminds us that this is where we are ‘before a moral rule, that is, before a rule whose observance depends only on the good reasons which the contenders can claim to prefer to keep it…In order to reach the keeping of the moral principle, it needs much more than its rational justification…it requires the threat of penalties…’ (2003:608–9).
- 12.
Bourdillon et al. (2006).
- 13.
See ILO and the Inter-Parliamentary Union (2002): ‘There is no universal implementation plan to fight against child labour, Even, it should be noted that the programmes to fight against the worst forms of child labour (the matter of this document) generally contains components that are supposed to be used to fight against all forms of child labour’ (p. 43, emphasis added; see also pp. 46 and 21).
- 14.
- 15.
See B. de Sousa Santos, Una epistemología desde el Sur, 2009, p.181 ss.; 2010, Descolonizar el saber, Reinventar el poder, ed. Trilce, capítulo 2, Quito.
- 16.
Notes taken from a debate in the European Parliament in the Report of the Secretariat of MOLACNATS.
- 17.
Editor’s note: Weber’s The Protestant Ethic and the Spirit of Capitalism describes this in detail but is not directly referred to here. Luther’s concept of Beruf follows this. This is from Weber’s third chapter on ‘calling’ in which he began by looking at the word ‘calling’ whereby both the German Beruf and English calling have a religious connotation of a task set by God.
- 18.
Beruf literally means ‘calling’. It originally existed for Protestant but not for Catholic Christians. Martin Luther developed the notion that each legitimate calling has the same worth for God.It bestows a worldly activity with religious significance whereby people have a duty to fulfil obligations imposed on them by their position in the world. Thus, within the notion of a ‘Protestant ethic’ the occupation an individual pursues is a calling that is effectively preordained by God and contributes to judgement in the hereafter
- 19.
Editor’s note: This refers to Pierre-Joseph Proudhon’s The Philosophy of Misery and Solution of the Social Problem that are also not referred to directly in this work.
- 20.
- 21.
ILO International from the Amsterdam Conference 1997 to The Hague 2010. See also Statistical Experts meeting in Geneva, 2008.
- 22.
A category coined at the end of the 1980s by Giangi Schibotto (1990).
- 23.
See the excellent analysis by Manfred Liebel (2010).
- 24.
Ibidem, p. 44.
- 25.
Extractivism generally refers to an economic model based on large-scale removal or extraction of natural resources for the export of raw materials. Some South American governments have created a new type of extractivism, using a combination of old and new attributes, so that there are no substantive changes in the current structure. Thus, neoextractivism maintains its place in the international market in a subordinate position that serves the globalisation of transnational capitalism.
- 26.
Aníbal Quijano (2009), ‘…Otro sentido histórico’, 2009, Alai, Quito, n.441, and who calls Eurocentrism the ‘mode of production and control of subjectivity – imaginary, knowledge, memory– and above all knowledge’, in Daníco Assis Clímaco’s Foreword to A. Quijano’s Cuestiones y Horizontes, 2014, CLACSO, p. 13–53.
- 27.
Controlling conscience has always been a strategy employed by empires, which is to say to have an impact on social and individual subjectivity and the collective imagination. That is why popular education in the 1960s prioritised political and pedagogic themes to raise and develop critical awareness, thus becoming revolutionary consciousness.
- 28.
See Pozo and Calcina (2014).
- 29.
See Bazán (2009) particularly pp. 15–32 and pp.73–81.
- 30.
See Laclau (1996).
- 31.
- 32.
Editor’s note: See Jacques Derrida (1981), ‘Plato’s Pharmacy’ in Dissemination, London: The Athlone Press: 61–172. He analysed Plato’s use of the pharmakon to explain how differences in doctrines and attitudes dissolve in violent reciprocity, because they are surreptitiously undermined by a somewhat naïve use of it.
- 33.
Approach presented by Bourdillon et al. (2010 and unpublished) and supported by NATS in Peru.
- 34.
Editor’s note: Here, for example, we are thinking about the exclusion of bonded labour, prostitution and many ‘informal sector’ activities associated with street children and other less-easy-to-pinpoint activities or those which other agencies are ‘responsible’ for.
- 35.
To include, for example, child prostitution, trafficking and the use of children as soldiers or combatants, when ILO itself points out in its Guide for Parliamentarians that those activities are types of crime! (in the original) (ILO and the Inter-Parliamentary Union 2002:46 in French).
- 36.
See Cussianovich (2014).
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Cussiánovich, A. (2017). Children Out of Place and Their Unwritten Rights. In: Invernizzi, A., Liebel, M., Milne, B., Budde, R. (eds) ‘Children Out of Place’ and Human Rights . Children’s Well-Being: Indicators and Research, vol 15. Springer, Cham. https://doi.org/10.1007/978-3-319-33251-2_7
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