On the two major celebrations of the Islamic lunar calendar—Eid al-Fitr and Eid al-Adha—public festivities in cities and towns across Muslim regions of Asia, Africa, and elsewhere include rides of various kinds. In the photograph at top from Jenin, in the West Bank city of Palestine, children and young adults ride a whirling disk brought in for the occasion. In the lower photograph, Afghani children ride swings suspended from wire cables. Large and small swings, slides, seesaws, elephant rides and moon bounces make up the amusements for Eid, or celebration day, enjoyed with family, food from street stalls, sweets, and gifts of money and toys. The occasion of Eid al-Fitr, shown in these images from September 2009, is the end of the month-long fast from dawn to sunset during the ninth lunar month of Ramadan. (Bracketed by the sighting of the new moon, the month of Ramadan may be 28 or 29 days in length.) During that month, adult Muslims are obligated to abstain from food, drink, and sexual activity, except for those whose health does not permit it, such as diabetics, or travelers, who make up the days later. Children show a remarkable enthusiasm for participating in the Ramadan fast, even though they are not required to fast. Beginning as young as 5 or 6, however, children join other members of the family to fast part of the day, or just a few days in the month. They also join in family meals, which often include guests, visits to other homes, and trips to the mosque (Arabic, masjid) for evening prayers. The first day of the tenth lunar month—Shawwal—is the day of Eid al-Fitr, which begins with prayers held outdoors to accommodate the huge crowds.

A piñata is a decorated container of paper or clay that contains sweets, small toys, fruits, and nuts. It is the object of a game played in Mexico at children's birthday parties and at Christmas celebrations, in which blindfolded children take turns trying to break the piñata with a stick to release the treats.

Yet the piñata has a long history. Piñatas are typically made of paper-mâché, and are attributed to China where paper originated. Marco Polo is believed to have seen Chinese paper figures of bulls and other animals covered with colored paper and filled with seeds. When struck with a stick, the seeds spilled out. As part of the ritual, the paper creation was then burned and its ashes gathered for good luck. Polo likely brought the idea to Italy, where by the 14th century it was associated with celebration of Lent, and acquired the Italian name pignatta or "fragile pot." This custom spread to Spain in subsequent centuries, but involved a clay pot called la olla, derived from a colloquial Arabic word for a terracotta water jug. Paper decorations and ribbons were wrapped around the pot to make it festive.

Missionaries brought the custom to New Spain, where it encountered a similar tradition. To honor the Aztec god of war, a decorated, filled pot was broken in the temple at the feet of the god's statue. Catholic missionaries employed the colorful piñata custom to teach Christian religion. A traditional Mexican shape for piñatas is a spherical shape with seven conical points symbolizing the seven deadly sins—greed, gluttony, sloth, pride, envy, wrath, and lust. Inside the piñata, however, were tempting sweets and treats, representing the pleasures of life. The person wielding the stick of virtue represents faith, which can defeat evil, and the treats represented the hope of reward.

This symbolic piñata became traditional at Christmas, and is shown here. Today, piñatas come in the shape of animals, cars, and cartoon characters. Making piñatas for children's parties is a major industry, especially since the custom continued to spread around the world.

The photograph at the top shows two children gazing into the soft light of a fanoos [fan-NOOS], or traditional Ramadan lantern. In the photograph below, Ramadan lanterns are hung outside a shop in a section of medieval Cairo. As far as is known, the tradition originated in Egypt, perhaps as long ago as pharaonic times, when it may have announced the Nile flood. The tradition in its current form may date to the Fatimid period (969-1171 CE). It isn’t clear when the custom became associated with the Islamic holiday of Ramadan, the ninth month of the Islamic lunar calendar, when Muslims keep the fast from dawn to sunset. Indeed, lanterns and lamps of various kinds, of many hues and degrees of brightness, and even both real and imaginary, have always been special to Egypt. For centuries before the coming of electricity, Cairo itself was noted for its spectacular use of lanterns to illuminate the city, especially during the holy month of Ramadan.

The tradition of the colorful lanterns is coupled with the song, which children sing as they process through the streets of Egyptian, and especially Cairene neighborhoods announcing the coming of Ramadan, and collecting coins and sweets. The words of the song that are not translated are obscure, perhaps referring to fire or light (wahawi, ya wahawi). "You have gone, O Sha'ban" refers to the lunar month before Ramadan, and "the daughter of the Sultan is wearing her caftan" means she is dressed in a loose, often embroidered garment worn when going out and on holidays. "Give us this season's gift" is a plea for the small presents children would receive from adults for going out in procession to announce the coming of Ramadan.

Children are typically very excited about the coming of Ramadan, because it is a festive time that lasts an entire month. Even though abstaining from food and drink daily from dawn to sunset is a hardship, many children are anxious to participate as much as they can, fasting part of the day or just a few days. Some manage to fast the whole month by the age of ten or so. After sunset each day, in contrast, special, abundant food, friends and family, and evening activities, including visits to the mosque (Arabic, masjid) take place. Ramadan culminates in the major festival called Eid al-Fitr at the end of the month. Children traditionally receive new shoes and clothing, money, sweets and toys as a reward for just trying, or accomplishing the fast.

In the weeks and months before the start of Ramadan, the ninth lunar month when Muslims fast, traditional workshops like the one on Ahmad Maher Street in the medieval quarter of Cairo, turn recycled tin cans into glittering lanterns. In this "Street of the Lanterns," skills in cutting, hammering, perforating and framing colored glass that have been passed down through artisan families (who usually make ordinary items for the household), are set to the task of making the traditional Ramadan lanterns for children. Brass and tin strips cut from cans of cooking oil, fish, kerosene and cheese become the base, top, and frames for colored glass panes formed into numerous shapes. Many of the lanterns conform to a simple, tapered form like a carriage lamp. Others are shaped like multi-pointed stars, crescents called “a big slice of watermelon,” or simply very large and elaborately decorated versions of the smaller ones, but nearly as tall as an adult. Many of the artisans began making the lamps when they were 10 or 15 years old, like the boy in the photograph. Sitting cross-legged on the floor next to the older workers—likely a father, and uncle or grandfather—the youngest workers carry out the simple task of preparing the metal strips with tin snips and simple vice-like tools for drawing the metal straight and smooth. The older, more skilled artisans pierce designs, solder the metal strips, and frame the cut pieces of glass with tin or brass. A base for the candle, a lid, and a ring for hanging complete the lantern. In the second photograph, partly-finished lamps are visible. In the days before Ramadan, the lamps are hung in the shop on long poles for purchase.

While the sharp metal edges can injure young workers, the child labor nevertheless falls within the International Labor Organization guidelines. Acceptable work includes children helping parents around the home, earning pocket money after school and on holidays, and even helping in a family business. Such activity is viewed as beneficial to children's development and socialization. Unacceptable child labor, in contrast, is harmful to physical and mental development, to children's dignity, and "deprives children of their childhood." 1