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\"The story of a woman who volunteers at an orphanage in Cambodia, set up by a Vietnam War vet for children with and/or orphaned by HIV/AIDS\"-- Provided by publisher.

What is it like to grow up in an orphanage? What do residents themselves have to say about their experiences? Are there ways that orphanages can be designed to meet children's developmental needs and to provide them with necessities they are unable to receive in their home communities? In this book, detailed observations of children's daily life in a Cambodian orphanage are combined with follow-up interviews of the same children after they have grown and left the orphanage. Their thoughtful reflections show that the quality of care children receive is more important for their well-being than the site in which they receive it. Life in a Cambodian Orphanage  situates orphanages within the social and political history of Cambodia, and shows that orphanages need not always be considered bleak sites of deprivation and despair. It suggests best practices for caring for vulnerable children regardless of the setting in which they are living.  

Experiences involving vulnerable children are among the most popular volunteer tourism practices. Celebrity humanitarianism and aid campaigns promote images of vulnerable children receiving love and care from international celebrities and humanitarian actors (mainly women), normalising intimacy within popular humanitarianism, or “hug‐an‐orphan” vacations – vacations where tourists crave direct contact with children in global South countries (Schimmelpfennig, 2011, http://goodintents.org/orphanages/hug-an-orphan-vacations-3). Through accounts given by orphanage directors, volunteers, and commentaries on orphanage tourism, this paper describes the layered emotional entanglements within orphanage tourism. Volunteer tourism literature increasingly recognises the importance of affect in such experiences, principally concentrating on how it leads to its growing popularity. Indeed, many volunteer tourists are motivated from a distance to volunteer at orphanages, being drawn to the possibility of engaging with children. However, their emotions within these encounters are far less examined, and the reality of the lifestyle these children live in is often far more upsetting than expected. Regarding the orphans themselves, the argument I make within this paper is that the commodification of children through orphanage tourism experiences has resulted in an expectation that they will interact with tourists in particular forms. Children are expected to be “poor‐but‐happy” and to engage intimately with volunteers and visitors to engender tourist satisfaction and encourage sympathy and donations. The performance of this behaviour is mediated and controlled by their emotional supervisors, orphanage directors. Through volunteer tourism, children are now a tourist commodity, utilising their love and emotions and creating space for exploitation.

That the volunteer tourism industry in Cambodia is now considered to be fueling the demand for \"orphans\" in towns like Siem Reap requires that academia continues to apply a broad range of critical perspectives to the examination of this popular tourist trend. Here I add to the growing body of criticality by framing around the question of just \"what\" is being consumed in these popular vacations. It was during a 6-week period as a volunteer tourist in an orphanage in the town that my curiosity and unease compelled me to ask: \"what is going on here?\" This article is based on the subsequent research project examining the volunteer tourist experience in orphanages and children's care centers in Siem Reap and draws on interviews with individuals considering a volunteering vacation, volunteers in situ, and vacation returners, as well as an extensive examination of grey literature. Critically examined through the lens of consumerism and an understanding of the pleasure-seeking motives inherent in consumer decisions, volunteer tourism is recognized as a contemporary consumer commodity, but significantly one that involves personhood. Commodification and objectification of people and bodies are familiar concepts in the tourism literature. I discuss how, when examined using these concepts, the role that these processes play in making the bodies of poor children available to the volunteer tourist market is made evidently visible. I also discuss how, through the trope of eating, poor children in orphanages are objectified as \"morsels of exotic otherness,\" evoking a provocative concept of \"consumerism.\" I conclude that critical analysis shows that there is significantly more to these helpful vacations than their often taken-for-granted positive depiction and argue that sentimentality can detract from the real processes that are operating in this popular vacation trend.

Localisation of humanitarian aid has emerged as a major issue after the World Humanitarian Summit in 2016 which emphasised the importance of locally-led response as a corrective to power imbalances in the humanitarian system. However, the practical complexities of localised humanitarian aid are yet to be fully discussed. This paper aims to examine the concept of localisation in humanitarian aid through a case study of a local non-governmental organisation, the Cambodian Children's Trust (CCT), in Cambodia. Drawing on the framework of localisation proposed by Baguios et al., (2021), we analyse the application of localisation of child protection programs run by CCT. We provide a holistic understanding of how localisation is conducted in practice, and the impacts it has on the wider humanitarian sector. Our study illustrates that power can be effectively developed to local entities and localisation with empowerment could be achieved despite highly challenging conditions.

Gestational surrogacy is a relatively new method of procreation made possible by advances in assisted rproductive technology (ART). In gestational surrogacy, a woman gestational carrier) gestates a fetus that is often biologically unrelated to her on behalf of a third parly. While this form of procreation has often been celebrated for allowing infertile and fertility-challenged persons to parent biological offspring, it has also prompted a series of complex human rights-related debates. Inconsistent and extreme state responses to gestational surrogay have led to myriad tragedies: states have arrested gestational carriers, forced carriers to raise children born through the process, denied individuals access to their biological offspring, refused to allow individuals to participate in the practice because of their sexual orientation, denied citizenship to children born through surrogacy arrangements, and in some cases, placed children in orphanages. This Article argues that state responses to surrogay raise serious questions about the state's discretion to cabin and eliminate rproductive choice and autonomy. In responding to surrogacy, states have primarily acted with self-interest and with little consideration for the rights ofparties to surrogay practices, both within theirjurisdictions and especially outside their borders. Through bans and restrictions on surrogacy, states have undermined their treaty commitments to protect rights of reproduction, autonomy, choice, and non-discrimination, among others. A review of state reactions to surrogacy reveals that state interests (1) can be addressed without a deprivation of rights through proper internal regulation and inter-state cooperation, (2) are inappropriate in that they are based in impermissible discrimination and harmful stereotypes, or (3) are unjustified when placed in balance with the important rights at issue. This Article will proceed as follows: Part I introduces the underying problem and argument. Part II tells the story of A, C, and K, gestational carriers who were arrested in Cambodia in 2018, charged with human trafficking, and forced by the Cambodian government to raise the babies they birthed through the surrogay process. Part III summarizes state bans and restrictions on surrogacy practices. Part IV considers the human rights at stake in surrogacy arrangements and the various perspectives and interests that have been advanced to justify curtailing those rights. It concludes that no justification withstands scrutiny when weighed against the benefits of this rights-enabling practice. Part V considers regulatory proposals, as well as whether a mandate exists within the human rights system for state cooperation on surrogacy arrangements. This final Part concludes that, while a clear mandate is not currently evident, one should exist as regulation is the only viable response to protecting and ensuring equal enjoyment of critical reproductive and related rights. True global enjoyment of human rights depends now, and will depend more and more, on how states respond to transnational human rights challenges like that of surrogacy; state cooperation across borders is and will become increasingly necessary to satisfy treaty commitments involving equal andfull realization offundamental rights.

Some 12,000 children are living in nearly 300 orphanages in Cambodia today. While stigma is a problem for children in these centers, there is also a surprising amount of envy directed towards the children because of the opportunities and resources they receive. This report presents some of the strategies orphanages use to counter stigma and envy. Among these are site location, use of signage, attractive facilities, exclusive educational opportunities, access to internationalization, physical openness, new kinds of non-placed-based community, traditional architecture, intentional simplicity, and sharing of resources with the surrounding community.

Protestant evangelical Christian proselytizing has increased considerably in northeastern Cambodia over the last decade, and many ethnic minorities have recently converted to Christianity. This process is having important social and spatial implications, including influencing the ways that people define \"sacred spaces.\" This article considers the Protestant evangelical Christian religious transformation occurring amongst formerly Animist ethnic Brao people, and the spatial implications of these changes, including the struggle over \"places.\" The marking out of social spaces to accommodate particular identities is undoubtedly an important part of the interactions that are presently taking place between Animist and Christian Brao.

Refugee camps are sites of immeasurable human suffering and places where the health of people is severely threatened by the lack of sustenance and comforts. Modern experiences of refugee camps necessitate the review of refugee camps of the past, like Site 2 in Cambodia, to measure the trauma of people placed in these facilities.

As the digital industries grow out of their adolescence, people are beginning to question where these technologies are really taking us. Some of the most interesting avenues involve the deployment of powerful technologies in communities that are furthest from being overtly ready, in the hands of people who are passionate and starving to put it to use. One of the world's best examples is Cambodia. Today, for $14,000 you can build an elementary school in rural Cambodia. You can even name it for someone you love. Click on www.cambodiaschools.com and build one. Your $14,000 is matched by $12,000 from the World Bank. And $2,000 of it is kept for teachers' salaries (in order to import a new breed of teachers). So for $24,000 net, a three- to five-room elementary school is built in a rural village. But for an extra $1,700, the school gets a solar roof to power its computers. Apple Japan and others have been donating machinery to these causes.