“Anytime there is a struggle between doing what is actually right and doing what seems right, then your ego is interfering with your decision” (Darren L. Johnson).
Few people know what street children do about their habitat. However, the speech “Stop giving coins to street children”, which is actually a necessity, is still a debate. In Sudan, research shows that most street children lack “eating, sucking on rags soaked in glue, getting money, and sometimes movies or games” (Kudrati et al., P. 439). ). In the other hemisphere, a homeless writer I met in the suburbs of California said the money had been paid to buy alcohol. He explains that life as it lives today (in the street) is difficult to escape the “drunk” culture. In fact, from a global perspective, since 1998, the study by Roux et al. Documented the use of drugs and glue. in the routine activities of children on the streets. Testimonies of street children accompanied by colleagues from Dream Houses NGO in Yogyakarta also showed that most of the money that children can beg is spent on alcohol, ngelem and others. negative things.
If a child is forced to become a street child, it is because he is still a child whose knowledge frame and field of experience are still low. Like children in general, for street children, what is in their habitus, this is the main source of learning of life. The study by Roux et al (1998) on street children in the world indicates that street children consider themselves to have real freedom, especially for begging. “They live on their intelligence and survive by begging or” pseudo-services “, carrying shopping bags and driving motorists to parking spaces” (p.683). This kind of thing shapes the street children’s mentality as “the need to be pitied”. As a result, on street children, low self-esteem or low self-esteem develops. Yet, more surprisingly, according to Roux, he also forms the mental state of society as a party of simply “pity.” Thus, there are two extreme poles between “the merciful” and “pity”. who receive money “by giving money”, not to mention more extreme as “imprisoned” and “imprisoned”. If a party can not change the way these false readings are read, these two poles will always exist. As a logical consequence, street children will stay in their place: in the prison of ignorance.
Referring to the argument that street children live in their misunderstanding, especially with regard to identity, society should change the perspective and response to street children. Giving coins to street children is an act of imprisoning them to the extreme mentality of a beggar. If giving then we put street children in prison, is not it worth it to be selfish?
Against the culture of selfishness
Many studies question the existence of street children, while the question of who defends the position of street children is often denied. Selfish, if we do not think we are the existence of street children survive. If giving change to street children is an effort to keep them in jail, why do we continue to do it or at least debate it?
This argument is the main idea when discussing with the speech “give money to street children”. A writer, Darren Johnson, says there is always a debate distinguishing the truth from what seems right. Then, a question arises: “What if this street boy actually needs money for a good thing, like health, school, etc.?” If anyone really thinks about giving the street kids it is wise to approach the child. behind him, establish a relationship with him to know exactly how the money will be used. However, is it true that such an effort is necessary? Logically, if this child is as he thinks, is it possible that they are on the street? Let’s hope that the speech of the imprisonment of street children becomes a reference to reflect on what is actually done for street children. Kudrati (2008) argued that it is important to understand that our effort is to take children off the street instead of making them more comfortable living there.
Give as a worship
Every religion agrees that everyone needs to worship. For some, giving directly to street children is a cult. In addition, it is easier to do than to help a particular foundation or NGO. In addition, helping street children by leaving them 500 Rp, is not as complicated as
Think about how many hundreds of thousands of expenses should be allocated to donate to a foundation. In fact, if we pay attention, some of the foundations dealing with street children begin to move seriously to help us channel our love to the land, that is, according to the thinking and ability of the people themselves. same. In Yogyakarta alone, there are many institutions (NGOs) whose mission is to transform street children, the NGOs Dream Home, one of them. Discussing and learning about these NGOs can be a good alternative for channeling our help to street children. Of course, if we really care.
It’s the socially calm feeling that we’ve done something simple, even giving coins to street kids. Psychologically, this feeling will put the individual on the comfort of giving. However, the proverbial “better to give than accept” still applies to Eastern culture. Thinking about the prolonged impact of this social affirmation, we must train ourselves not to be selfish by letting the street children remain imprisoned in their habitus while we are in social and psychological tranquility. It seems strange. But do not stop there. Why? Because we can express our love wisely, looking at the long-term impact, and thinking about the short-term impacts on the street children who receive our gift.
The author thinks very clearly that the culture of selfishness behind “giving coins” contributes to the existence of street children. Logically, there must be resistance to this culture. With the desire to explore the phenomenon and the impact of giving coins; evaluate potential alternatives; Participating in similar discussions also allows more people to understand the vision behind “stop giving money to street kids”. It is always difficult to do what is really good and what looks good our ego determines the end result.
* The staff of Petra Christian University Surabaya