This article examines child protection practice when the Department of Communities and Justice in New South Wales takes the view that an injury to a child is non-accidental. The position taken in this paper is that once a child protection caseworker takes the position that an injury is non-accidental, then a strict liability or absolute liability approach is adopted. In effect, any of the child’s parents or caregivers are identified as persons who may have caused the injury or harm. What follows is the decision that a child must never be restored to the parents or caregivers, unless a person confesses to causing the harm and completes specific child protection counselling. Our concern is with the process of investigation, the reliance on one medical opinion in a context where the parents or caregivers are not in a financial position to obtain a second opinion, the failure to observe the rules of evidence when considering medical opinion, and the manner of substantiation of the non-accidental injury. In addition, we argue that there is a lack of knowledge about the factors that influence a paediatrician’s decision-making and that the guidelines for judicial decision-making derived from case law need to be examined further.

To date, little is known about manifestations of child sexual abuse (CSA) within ultra-orthodox Jewish communities both in Australia and abroad. There is a paucity of empirical studies on the prevalence of CSA within Jewish communities, and little information on the responses of Jewish community organisations, or the experiences of Jewish CSA survivors and their families. This paper draws on a case study of two ultra-orthodox Jewish organisations from the recent Australian Royal Commission into Institutional Responses to Child Sexual Abuse to examine the religious and cultural factors that may inform Jewish communal responses to CSA. Attention is drawn to factors that render ultra-orthodox communities vulnerable to large-scale CSA, religious laws and beliefs that may influence the reporting of abuse to secular authorities, and the communal structures that may lead to victims rather than offenders being subjected to personal attacks and exclusion from the community. Commonalities are identified between ultra-orthodox Jews and other faith-based communities, and reforms suggested to improve child safety across religious groups.

This qualitative study used a narrative approach to address the vulnerabilities and problems experienced by the children of sex workers in Iran. A purposive sample of women who were referred to drop-in centres were invited to take part in semi-structured interviews. An analysis of the data identified 8 main themes and 12 sub-themes, most of which related to risks and harm being perpetrated on the children of sex workers. The main risk to these children was the likelihood that they would escape from home and become sex workers themselves. Also identified as problematic was the risk of child labour, becoming members of offending groups and becoming a member of a brothel.

It is widely accepted that culture is a contextual factor that can affect mother–infant attachment. Cultural beliefs are translated into child-rearing patterns that influence maternal responsiveness to infant attachment behaviours and could thus affect sensitive caregiving that lies at the heart of secure attachment. This article reports on the findings of a study that explored the influence of culture on maternal caregiving behaviours in the multi-cultural South African context. Data were collected by means of semi-structured interviews conducted with participants from three study samples to ascertain their perceptions of socio-cultural influences on attachment. Two samples consisted of mothers and mental health professionals, respectively, who represented different South African cultures (Xhosa, Sotho, Zulu, Coloured, Indian and White). The third sample consisted of experts in the field of attachment. The research findings indicate that culture could influence maternal caregiving behaviours. Although all the participants valued good caregiving, some maternal responses to infant attachment behaviours varied among participants from different cultures. The research emphasises the importance of considering local contexts in understanding attachment and maternal sensitivity.

There is a paucity of published information about conceptions of Aboriginal child rearing and development among urban dwelling Nyoongar/Aboriginal people in Australia. We detail the unique findings from an Aboriginal early child development research project with a specific focus on the Nyoongar/Aboriginal community of Perth, Western Australia. This research significantly expands the understanding of a shared system of beliefs and values among Nyoongar people that differ in important ways from those of the broader Australian (Western) society. Consistent with the findings of research with other Aboriginal groups in Australia, and internationally, our work challenges assumptions underpinning a range of early childhood development policies and highlights the implications of cultural biases and misunderstandings among non-Aboriginal professionals in child and family services, education and other settings.

There has been little research into the well-being of mothers after 12 months post-partum, despite researchers finding that depressive symptoms are more prevalent at 4 years post-partum than at any other time preceding this. The literature suggests that a woman’s view of the mother role impacts on her well-being in the early years of parenting. This qualitative research study investigated the experiences of mothers of preschool-aged children in Melbourne, Australia, and how they incorporated the role of mother into their self. Eight semi-structured interviews were completed, and interpretive phenomenological analysis was used to explore the data. The data revealed four subthemes relating to the emergence of the maternal self: becoming a mother as a journey of self-discovery, the biological imperatives of becoming a mother, remothering and the continued challenges of the emerging mother role. Although the experiences of mothering are as diverse as women themselves, even in the mostly homogenous sample, as in this study, several themes were present that both support and diverge from the existing literature.

The Internet has, for varied reasons, emerged as a critical mediating tool in the everyday experience for many young people. Opportunities for access and participation are vast and well-documented. There are, however, risks, or more accurately ‘problematic situations’, associated with these online experiences. From a digital youth’s perspective, real and perceived threats, primarily related to content, contact and conduct, all play to policy agendas, and adult fears of how best to protect youth within virtual space where the boundaries of private and public are easily blurred and compromised. Drawing upon a purposive sample of four high schools, in greater Melbourne, Australia, frequency analysis is performed on questionnaire data from 770 students aged 12–18. Adapting the research taxonomy from the EU Kids Online (2014, EU Kids Online: findings, methods, recommendations (deliverable D1.6)) project, this paper extends that work by developing a more comprehensive coding structure to reflect the complex attitudes high school students of this study exhibit with their online practice. In doing so, this research, via a more nuanced classification, supports the ongoing validity of previous research that points to navigation of the Internet as a continuing contestation between balancing opportunity and risk.