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Childism, fördomar mot barn, är ett nytt begrepp, som introducerats av den amerikanska psykiatern och filosofen Elisabeth Young-Bruehl 2012 och som jag nu vill föra in i den svenska filosofiska kontexten. Jag undersöker om childism förekommer i Sverige genom att tillämpa Kasper Lippert-Rasmussens definition av gruppdiskriminering på barn, vilket inte gjorts tidigare. Inledningsvis redovisar jag ämnets relevans för att därefter redogöra för Lippert-Rasmussens definition av gruppdiskriminering. Det är av yttersta vikt att förstå hur han menar att hans definition skiljer sig från hur vi traditionellt använder begreppet diskriminering, då han menar att hans definition tar oss ett stycke längre i vår förståelse av vad som är moraliskt fel i diskriminering. Därefter tillämpar jag Lippert-Rasmussens definitionen på tre olika tänkbara fall av diskriminering; det första med en mamma som hånar sin dotter, det andra med en biovakt som hindrar barn från att se barnförbjuden film och det tredje med placering av barn vid ett så kallat barnbord. På detta sätt visar jag att Lippert-Rasmussens definition av gruppdiskriminering går att tillämpa på barn, att childism finns genom att påvisa det i ett av de tre fallen, samt lyfter in det nya begreppet childism i den svenska filosofiska kontexten.

Guided by the importance of children's voices and perspectives, this study aims at finding the immigrant children's perspectives of books that share stories of early school experiences of immigrant children. Before working with children, there was a careful selection process and analyzing of the three picture books chosen for the study using critical content analysis and childism lenses. The participants are three Arab immigrant children at the age of 6 who are bilingual and attended school in the U.S for one year, at least. With acknowledgement to reader-response theory, the data collection process started with an introductory home visit, followed by three individual interactive read-aloud sessions using interviews, audio records, and observations. The data collection involved field notes of non-verbal responses of the participants and these notes supported analysis of the eight transcripts. Thematic analysis is used in analyzing the data of each story, followed by identifying finding themes across all three stories. The seven themes found across all three stories are discussed in the final chapter and include: Children can have empathy for characters, understand social injustices in the stories, be agents to change injustice in the stories, and are curious about different cultures. The children's personal stories shared during this research are the most valuable outcome because they reflect the real experiences of those most affected by the research topic. The study also explains how listening to immigrant children's personal stories is an act that supports justice and helps to fight against any kind of prejudice those children might face. The study emphasizes that children have the ability to engage in sophisticated conversations about themselves and their life experiences through the use of appropriate tools combined with believing in the children's rights.

The purpose of the study was to understand which perspective is reflected in the Swedish alcohol legislation. The study's research questions was how the children's perspective is set against the perspective of the adult world, as well as how children's perspectives are taken into account in these documents. The empirical material consists of the alcohol law investigation (SOU 2009:22), the alcohol law (SFS 2010:1622), the alcohol ordinance (SFS 2010:1636) and How Swedish legislation and practice comply with the rights in the Convention on the Rights of the child – a survey (Ministry of Social Affair ́s 2011:37). The study's theoretical starting point was social constructionism. Critical discourse analysis was used as theory and method. The terms age power system and childism were used to explain the parts of the discourse that is not of a linguistic nature. The study showed that the order of power between children and adults results in a restriction of children's right to have a say in Swedish alcohol legislation. These results are important as they show that children's right to be heard is not met and that children are discriminated on the basis of age in Swedish alcohol legislation, which has consequences for how alcohol legislation meets children's right to the best possible health.

In the report Ungar & Medier 2012/13, statistics show that the users of social media are becoming increasingly younger at age and that social media has become a natural part of children and young people's everyday lives (Statens medieråd, 2013). The purpose of this study is to examine how five teachers experiencing and think about social media's impact on their students and teaching. And also what effects the teachers describe that social media has contributed to in students' identity work. I have, based on the purpose of this study issued following questions: What is social media, according to the teachers?, How do the teachers think about their students' use of social media?, How do the teachers think that social media has influenced their teaching? And how do the teachers describe / experiencing the impact that social media has contributed to in the students' identity work? This study is made through a qualitative method based on interviews with five teachers. The results show that all of the teachers agree that social media is a part of our present. The teachers’ talk about various ways social media has affected their teaching, but most often the discussion has been about values, laws and regulations, concerning the etiquette on social media. The teachers’ believe that social media has had an effect on the children's identity. They believe that children today, focus on appearance, perfection, performance and material objects, which automatically will affect children’s self-image. According to the teachers, social media has created a new way to show appreciation between individuals, where they are appreciated by comments and likes. But let’s all agree that social media is a social place, where children can feel part of their social togetherness and culture.

Trafficking in children is widespread abuse of children that happens in Ghana. The concept of human rights has not yet fully found its way into societal structures and beliefs, and that creates problems when we want to ensure the protection of children from violations. Ghana is a country where children are trafficked, both transnationally and inside the country. Mainly for the sake of child labour. Even with many legislative frameworks and ratifications of conventions, the number of children being abused is high. After a nine-week minor field study in Ghana interviewing NGO workers, I am in this thesis analyzing the experiences of people working for organizations in Ghana to eliminate child trafficking in relation to the theory of childism. How great of a factor is prejudice against children in Ghana that enables child trafficking. Does it even exist? Concludingly finding that more than one factor contributes to child trafficking, mainly the lack of realization of children’s rights and the realization of children as right bearers.

Questions concerning children's rights and children's place in society have been on the agenda for some decades now. Parallell to this movement questions about children's place in the bible, in the church and in systematic theology have entered the academical conversation. This paper attempts to find a method to investigate whether systematic theology as we know it, has the tools to address these new questions. Axel Honneth's theory on recognition will be important, since the three levels of recognitions he describes are designed to point out the difference between rights and solidarity, between formal recognition and the recognition that sprouts from genuine intrest in shared experience.  The thougths from Honneth are combined with John Wall's argumentation on seeing the child as a full humna being, as a subject. Risto Saarinen's discussion on asymmetrical relations, adds an important perspective. From these three theories, a method is formulated for putting the child in focus on the theological agenda. The gain is not only the recognition of a neglected group, measured to one third of humankind. The new viewpiont shreds its light upon questions important to all of us. The method is a systematic theological tool both useful for pointing out inconsistencies and to suggest solutions to the very same problems.  In the final discussion I show how this could be done by adressing the children's place in the postmodern family project, described by Katarina Westerlund, and children as liturgical leaders with the help of Karin Rubensson's thesis.