Thirteen youth from a group home in Taiwan for teenage boys in the foster care and juvenile justice systems participated in this yearlong study which utilized a strengths-based approach to examine resiliency, their needs, and sources of support. This article describes nine key lessons learned to keep at-risk youth at the center of future similar research studies through protecting, representing, and empowering them.

The aim of this consensus statement is to enhance understanding, counter misinformation, and steer family-court utilisation of attachment theory in a supportive, evidence-based direction, especially with regard to child protection and child custody decision-making.

This cross-national study compares and contrasts how two states- one in the U.S. (Illinois) and one in Spain (Catalonia)—support care leavers as they transition into adulthood.

The objectives of this study include exploring the prevalence of three types of client-perpetrated violence (CPV) and the influence of each type of CPV on mental health outcomes of workers.

This study explored the feelings, perceptions, and stigma experienced by families of internationally adopted children with special needs.

The aim of the present study was to examine differences in perceived living group climate between boys and girls in a sample of 344 youth receiving residential youth care in the Netherlands.

This systematic review synthesizes information about the relationships aging out foster youth have with their birth or stepparents after legally mandated separations in foster care.

This paper documents the alignment between the circumstances created by anti-Black racism at institutional, provincial, and federal levels and the seemingly race-neutral eligibility criteria embedded within Ontario child welfare, which results in disproportionate reporting of Black families.

Through the analysis of over twenty country contexts, this study aims at clarifying in particular: Where does kafalah originate from? What are its characteristics in different States, and how is it recognised or enforced in another State?

Through the analysis of over twenty country contexts, this study aims at clarifying in particular: Where does kafalah originate from? What are its characteristics in different States, and how is it recognised or enforced in another State?