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This chapter provides an overview of ways the European Network of Ombudspersons for Children (ENOC) has influenced the development, structure, and functions of independent children’s rights organizations (ICRIs). Employing theoretical perspectives of New Institutionalism and World Society Approach and other concepts from institutional theories, this chapter explores explanations of isomorphic impacts of ENOC on ICRIs. This chapter examines how ENOC membership criteria have influenced ICRIs and their work, how ENOC’s influences on ICRIs may be tied to deterring decoupling from the symbolic promises nation states make when ratifying children’s rights instruments, and how agendas at ENOC annual meetings foster focused attention and work of ICRIs on specific substantive issues relevant to the promotion of children’s rights. That ENOC has served as a model organization of ICRIs suggests worldwide influences on the promotion of children’s rights.

Intercountry adoptions (hereafter ICAs) in the USA are a form of sale of children. According to international policy, sale of children is an illicit social practice that involves improper financial gains by at least one party. Sale of children is a threat to legitimate ICA. The purpose of this paper is to analyse the policy and practice of ICAs in the USA, including pricing arrangements, demonstrate that US ICAs, which can have humanitarian aims and be legitimate forms of family development, comprise sale of children.

Internet searches and e-mail inquiries were used to obtain ICA cost data for a randomised sample of 10 per cent of the agencies in the USA that facilitate ICAs.

Cost information was obtained from only 25 per cent of the sample, suggesting lack of transparency in and available information about monetary costs of US ICAs. A range of US$12,000 to $40,000 suggests that US ICAs are expensive and costs vary. Large, undisclosed fees in the form of “required donations”, agency fees, and extensive foreign travel requirements imply third party economic gains are made through US ICA transactions.

US ICA agencies should disclose costs and employ transparent practices. US policies regulating ICAs should be clarified and strengthened. The US Government should ratify, implement, and enforce major children’s rights international policy standards.

International demand for adopted children may encourage child trafficking, child laundering, and kidnapping for profit (see Smolin, 2005), putting children, adoptive families, and birth communities at risk of breaches of basic human rights.

No study has offered systematic analysis of monetary costs of US ICAs and linked this analysis to policy and legitimacy of social practices.

This chapter asks whether the United States would benefit from establishment of a national independent children’s rights institution (ICRI). This chapter begins with insights into why the United States has not established a national ICRI. Although about half of the 50 US states have set up children’s rights ombudspersons, most of these state-level institutions do not focus on rights of all children and their efforts are not coordinated. This chapter discusses what ICRIs do and what their essential qualities are, then seeks to demonstrate that an ICRI will meet needs of American children and their rights. This chapter suggests that a national US ICRI can participate in international activities around children’s rights, which will advance rights and interests of American children.

Although political economy of the Islamic system is as old as the Quran, the renewed interest in the study of Islamic Political Economy (IPE) among the muslim and non‐muslim scholars is of comparatively recent origin. As an emerging discipline and operational system, IPE needs to demarcate clearly its methodological boundary. What is the ontology of IPE? What is its scope and subject matter? These are some of the questions which are briefly addressed in this paper.

The purpose of this paper is to look into the relationship between attribution and requirements of Islamic leadership.

This paper describes concepts of attribution and requirements of leadership and links them to related Islamic concepts.

A correlation is found to exist between attribution and requirements of “conventional” and Islamic leadership.

Being a practical endeavor, attribution and requirements of “conventional” leadership converge with Islamic leadership.

It is hoped that leaders and managers would not hesitate to apply Islamic leadership style.

This paper will add to the literature on Islamic leadership, especially for Indonesia.

It is customary these days to denounce our society for its unconscionable neglect of the elderly, while we look back romantically to some indeterminate past when the elderly were respected and well cared for. Contrary to this popular view, old people historically have enjoyed neither respect nor security. As Simone de Beauvoir so effectively demonstrates in The Coming of Age (New York: Putnam, 1972), the elderly have been almost universally ill‐treated by societies throughout the world. Even the Hebrew patriarchs admonished their children to remember them as they grew older: “Cast me not off in time of old age; when my strength fails, forsake me not” (Psalms 71:1). Primitive agrarian cultures, whose very existence depended upon the knowledge gleaned from experience, valued their elders, but even they were often moved by the harsh conditions of subsistence living to eliminate by ritual killing those who were no longer productive members of society. There was a softening of societal attitudes toward the elderly during the period of nineteenth century industrial capitalism, which again valued experience and entrepreneurial skills. Modern technocratic society, however, discredits the idea that knowledge accumulates with age and prefers to think that it grows out‐of‐date. “The vast majority of mankind,” writes de Beauvoir, “look upon the coming of old age with sorrow and rebellion. It fills them with more aversion than death itself.” That the United States in the twentieth century is not alone in its poor treatment of the aged does not excuse or explain this neglect. Rather, the pervasiveness of prejudice against the old makes it even more imperative that we now develop programs to end age discrimination and its vicious effects.