This photograph is of a boy between 6-10 years of age who works in the La Rinconada gold mine in the mountainous region of Peru. La Rinconada is the highest gold mine in the world, 5,500 meters above sea level in the Andes, and under a glacier, and its camp is populated by about 20,000 people who live under economically exploitative and impoverished conditions. The boy seen here works as a quimbalatero, or stone crusher, who quarries ore from gold-bearing rocks by striking them with a heavy hammer.

The image was taken as documentation of child labor by a photographer for the International Labour Organization (ILO) for its International Programme on the Elimination of Child Labour (IPEC) project. According to ILO definitions, unacceptable types of child labor are those that can be harmful to physical and mental development, to children’s dignity, and of a kind that “deprives children of their childhood.” Such child labor should be eliminated if it is mentally, physically, socially or morally dangerous and harmful to children; if it interferes with their schooling by preventing them from attending school, obligates them to leave school prematurely, or requires excessively long and heavy work so as to compromise children's ability to attend school or learn effectively. Mining work such as this meets the criteria as harmful because it exposes child workers to hazards of extreme cold, is physically demanding, and provides no protection for their eyes and hands. Children in mining camps are routinely exposed to mercury poisoning in so-called “artisanal mines,” family mining operations in which whole families are employed, sometimes including toddlers. Such operations often produce tiny amounts of gold by quarrying flakes from large quantities of rock, bringing in very little income for the expense in time and toxic exposure.

A recent ILO Global Report "The end of child labor: Within reach" published in 2006 showed that Latin American and Caribbean countries have experienced declining numbers of child laborers. Projects such as Bolsa Familia in Brazil offers families financial incentives to send their children to school, in addition to citing employers who exploit children, and educating parents and older children on the hazards of child labor. The number of children at work in the region has fallen by two-thirds, with just 5 percent of children now engaged in unsatisfactory child labor. The IPEC project in La Rinconada works to help families access health, education, and nutrition services, and to address working conditions for adults in the mines.

The photograph, dated 1928, from the well-known ethnographic collection The North American Indian by Edward Edward S. Curtis, is a portrait of a young Piegan girl standing in front of a painted tipi, or conical tent. The label on the photograph by Curtis indicates that it is a play tipi, meaning a child-sized version of the tents used for families among this Native American group. The tipi, or lodge, is like the larger versions in every way, and is elaborately decorated, giving some indication of the importance given to the girl’s realistic play and replication of adult activity. The Piegan Indians are also known as the Pikuni branch of the Blackfoot Indians, the southernmost tribe belonging to the Blackfoot Confederacy. Their range was the Rocky Mountains area on the southern bank of the Marias River in today’s Montana.

The photograph shows a boy "driving" an ingeniously simple but functional toy truck made of wire, wood, and what are likely plastic bottlecap wheels. Purchased, often imported toys are very expensive and homemade toys are common in many poorer countries. A father or other relative may compensate for this by making a simple toy out of old cans and wire. Some toys like this are made for sale in urban markets; in Kampala, the sale of homemade toys provides extra income for toy makers and their families. The boy, who appears to be under five years old, was photographed in 2004 with a Polaroid instant camera in a Ugandan village by a British geography teacher on a study tour. How might this toy influence the boy's play? Compare this truck with others—both handmade and mass produced—as well as children's play activities.

The young boy in the photograph is placing a krathong, or "leaf cup," into the water to celebrate "Loy Krathong," a festival on the night of the full moon in November, the traditional celebration described in the text as a custom of long standing in Thailand (formerly called Siam). As the author describes, it is an agricultural festival related to water, rice cultivation, and the cycles of the seasons, but it probably also has ancient roots in India, and may be related to Buddhism as well. As the author describes, the custom has changed with the country's modernization and urbanization. Nowadays Loy Krathong is more than just a quaint celebration for villagers and families. It is now a tourist event in Bangkok, complete with parades, fireworks, and beauty pageants. Ironically, the placement of thousands of krathongs on the rivers and canals has become a pollution problem in itself, especially after the natural materials like banana leaves and flowers were replaced with white styrofoam bases. As an environmentally more responsible solution, therefore, merchants have begun selling krathongs made of bread in fanciful shapes and colors. The bread breaks up in the water and becomes food for fish and other river creatures. Authorities also warn parents to watch their children, since there have been increased incidents of drownings as the children swim out to find coins floating in the krathongs.

The boy in the photograph is a resident of Father Ray Children's Home, an orphanage at Pattaya, Thailand. The text describing the custom is from the 1968 book by Phya Anuman Rajadhon (1888-1969) Essays on Thai Folklore. The author is a prolific and well regarded literary figure and university professor. Although he did not receive formal academic training in anthropology, his writings have constituted a major source for anthropologists and others on customs from Siam, the traditional name for Thailand.

The custom described in the text by Phya Anuman Rajadhon is presented as it was traditionally practiced in Central Siam. The head of an infant was shaven as part of the khwan ceremony celebrating its survival and welcoming into the family. Some of the hair over the soft part of the infant's skull was left to grow into a topknot, to be cut in another ceremony when the child came of age. The author associates the custom with Indian cultural influence in the distant past, and documents its relationship to Buddhist practice. The second text and the photographs from the author's family collection documents the continuation of the practice among modern, urban families, but also shows its modification in modern times. The author reports that it has become much less common among contemporary families, amounting to a tiny percentage of the children in the author’s primary school. In addition, the topknot was cut at a much earlier stage in the child’s life, at the age of about 6-7 years, assuming that some of the children still wore it in the primary school.

The text describing the custom is from the 1968 book by Phya Anuman Rajadhon (1888-1969) Essays on Thai Folklore. The author is a prolific and well regarded literary figure and university professor. Although he did not receive formal academic training in anthropology, his writings have constituted a major source for anthropologists and others on customs from Siam, the traditional name for Thailand. The second text and photographs are from the baby photo album on a website by Thailand’s most prominent teenage blogger, Panrit "Gor" Daoruang (1986- ), who began an online diary at the age of twelve, and chronicled his own life and aspects of Thai culture and contemporary life. The site also teaches both English and Thai language through stories, quizzes, and audio files. The site attracted the attention of the Office of the National Culture Commission for its value in promoting Thailand’s image to a worldwide audience.

The photographs show children during the mid-Autumn Harvest Festival, or Tet Trung Thu in Vietnam, a children's festival associated with the full moon. Tet Trung Thu follows the harvest in the eighth lunar month, falling usually during September or October, and is associated with the ascendancy of the moon over the sun in winter, the bounty of life, and prayers for the return of the sun's warmth and light. According to some accounts, it is a time especially devoted to children after the work of farming and the busy harvest time. During the Tet Trung Thu holiday, children bang on drums and wear masks like a lion or tiger to frighten Ra Hu, the mythological creature responsible for the moon's phases and eclipses, to prevent him from gobbling up the full moon. Traditional Vietnamese handcrafted lanterns are an important part of the ceremony, as shown in the photograph of a shop displaying a wide variety of the toys. Traditional lantern shapes include: a five-star lantern to represent the sun, a frog-shape to represent the moon, and a spinning lantern to represent the earth's seasons. Another spinning lantern propelled by the heat of a candle burning inside is a symbol of the earth's seasonal revolution around the sun. The photograph from around 1900 shows a boy playing with a lantern in the shape of a rabbit. In recent years, commentators have been lamenting the fact that imported plastic toys from China are displacing the Vietnamese handicraft toys, threatening extinction of Vietnamese skills and design traditions.

The full moon appears reddish in color and larger when it rises in the fall, and this festival is also associated with folk tales about the moon. Among them is the story of Cá hóa Rông, a carp who strove hard to become a dragon and succeeded. Another story is about Trang Yi, The Lady in the Moon who took an immortality potion intended for her husband. She began to rise into the sky and became the Goddess of the Moon who appears in mid-Autumn to receive offerings. The celebration is believed to date back thousands of years to the beginning of settled agriculture in Southeast Asia, and is popular to the present day in Vietnam and among Vietnamese living overseas. Tet Trung Thu is associated with holiday foods. Moon cakes (pastries with nuts and bean paste) sometimes include egg yolk on the inside, which is meant to symbolize the full moon. The moon cakes are given to friends, neighbors, and business associates as gifts. Evening visits to pagodas and temples, with prayers, incense, and fruit and flower offerings, complete the celebrations.

The children of various ages shown bursting through the doorway of the stone school building in Calgary, Alberta, have just been released for their summer vacation. These elementary school children photographed in 1956 represent the post-World War II baby boom generation at its height, at a time when Calgary, Alberta, was also undergoing rapid growth from an oil production boom in the province. By 1961, almost forty percent of Calgary’s population was under the age of nineteen. During that period, almost sixty schools were built to handle the influx, and raising children was a major public concern that was documented in newspapers and public health and service projects. Jack de Lorne (1930- ) is a local Calgary photographer who worked for the Calgary Herald and Albertan newspapers from 1949 to 1962, and maintained a studio thereafter. His photography, held in the Glenbow Archive, documents the rise of Calgary, Alberta, as a boom town after the discovery of oil nearby in 1947.

The photograph shows the School-on-Wheels, a project of the Doorstep School in Mumbai, or Bombay, India, which has been functioning since 1998. The School-on-Wheels is a converted bus fitted with cabinets filled with stationery supplies, books, toys, and chalkboards, decorated with curtains and children’s art, and staffed by a teacher and roving supervisor. The project serves the unmet need of children who live in the slums of Mumbai, child laborers and street children who otherwise do not have access to education. By coming to where the children live, work, or beg, such as Fashion Street and the World Trade Center, bus depots and railroad platforms, the bus brings regular educational experiences to marginalized children in hopes they will continue and enroll in a regular school. School-on-Wheels strives to impart basic literacy skills to groups of children who have no settled residence or live where there are no schools, or their parents cannot get them to school regularly. The mobility of the bus, and its ability to attract children wherever they are found, is an advantage. Lessons are not the only option for children who climb into the bus. They can play with toys, read or be read to from audiotapes, and practice basic skills in a supportive but non-formal environment with other children. In the cities of Mumbai and Pune, about 50-70 children attend at any one time. Social skills and problem solving unique to this population are among the services provided, and the bus is also the scene of basic hygiene and street safely skills sessions. On occasion, the bus takes children on field trips to museums, the zoo, to a bank, a hospital and a police station, hoping to dispel fears among children who may have had negative experiences with law enforcement, and also in order to teach students about their rights. Similar projects to reach children with insufficient access to schooling include neighborhood mobile classrooms targeting girls in the slum neighborhoods who may not be permitted to walk any distance to school. These are held on rooftops, at girls’ homes, and in temple courtyards, for example. According to the organization, it serves 8,000 children in about 100 projects related to schooling for underserved populations, with international NGO and private donor support.

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.