Child Protection in Islamic Contexts: Identifying Cultural and Religious Appropriate Mechanisms and Processes Using a Roundtable Methodology

Abstract

This paper reports on a piece of research which brought together eight Islamic scholars, four child protection academics and two international development agencies to identify mechanisms and processes which safeguard children from harm that are congruent with Islamic scholarship and practices. Roundtable methodology was used to share knowledge, build networks and increase engagement with child protection by bringing together different stakeholders to share experiences and encourage collaboration in a relatively cost‐effective manner. Four key themes were identified following initial qualitative data analysis of the roundtable discussion: (1) The convergence and divergence in Islamic thought on issues of child protection; (2) knowledge sharing and partnership working; (3) individual and collective wellbeing; and (4) mechanisms and tools for intervention. Findings from the roundtable indicate that a reliance on solely Western‐based models does not allow for the trust and credibility that enable intervention at a deeper level in Islamic communities. Critically, the roundtable highlighted a significant gap in how Islamic knowledge and principles are practically applied to child protection policy and practice in international development contexts. Next steps are identified for building a knowledge base that can be practised in Islamic communities. Copyright © 2014 John Wiley & Sons, Ltd. Key Practitioner Messages Religious communities are invaluable partners for protecting children and enhancing wellbeing. Despite clear guidance from the Quran and the Sunna about the principles of child protection in Muslim communities, local customs and socio‐political contexts can challenge their application. Mutual learning and shared knowledge between child protection actors and religious actors is key. Community harmony needs to be considered alongside individual experiences within families. Mistrust of ‘outsiders’ is a significant barrier to engaging with organic child protection mechanisms in Islamic contexts.

Pilot implementation of child psychosocial framework in Kenya, Turkey and Brazil

“…This is presented in Figure 1 Meeting basic physical (water, food, shelter, sanitation) and emotional needs, ensuring physical and emotional safety, removal from conflict, clear guidelines to staff and residents on child protection and domestic violence, child protection training, adherence to national and international legislation, child-centred approaches -e.g. no punishment, child-friendly and nurturing environments, multi-purpose spaces, opportunities for engagement; and tackling stigma and negative attitudes on vulnerability such as being in care, gender, violence, or mental health (Hutchinson et al, 2015;Cameron et al, 2018). School as a central hub in the support system, emotional literacy, principles of whole school ethos, integration of family-school-community approaches, teacher and community worker/volunteer training on problem recognition and strategies, sports and creative activities within a resilience framework, peer support, mentorship, or life skills training (Jordans et al, 2010;Baum et al, 2013;Hussein and Vostanis, 2013;Mutiso et al, 2017).…”

Barriers to implementing learning from child protection training in Saudi Arabia

“…In recent years, evidence has also been emerging from non-western countries, including from the Middle East. These indicate that perspectives on children's rights are mediated by local, cultural and socio-political contexts; and that these contexts are in constant inter-play with legislative changes (Hutchinson et al, 2015). In Saudi Arabia, for example, interdisciplinary child protection teams and associated training are relatively new.…”

Parental Beliefs and Child Protection

“…It is in this light that our first paper in this issue by Aisha Jane Hutchinson and colleagues () offers a particularly helpful perspective on child protection in Islamic contexts. Hutchinson and colleagues employed a roundtable methodology in Beirut in 2011, bringing together eight Islamic scholars, four academics and two international development agencies to review the literature, share experiences and jointly consider the issues raised.…”