A Discussion on The Teaching Of Proverbs On Displinclinary and The Right Of Children In Zimbabwe.
The book of Proverbs is like medicine it is food to the soul of the wise and those who intends to live a life full of health and blessings. One can appreciate that Proverbs is indeed a portion of scripture where wisdom is embedded in short and prudent sayings that affects our day to day lives. The teachings of the book covers an array of subjects that affects our lives. One among the many is disciplinary of children in a home set up and in the community. Hence this paper seek to discuss the teachings of Proverbs on disciplinary and the rights of children in Zimbabwe.
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| A Discussion on The Teaching Of Proverbs On Displinclinary and The Right Of Children |
Solomon was identified with
all wisdom literature (Proverbs, Ecclesiastes, Song of Songs) as with the
apocryphal book the Wisdom of Solomon. While pseudonyms were popular in the
intertestamental period, this was not the case in pre-Hellenistic Israel. In
addition it is probable that Solomon’s reputation came from real compositions
of wisdom (Gleason L. Archer: 480). This implies that the book of Proverbs was
authored by Solomon since it is included in the wisdom writings.
Furthermore, strong
traditions connects Solomon the King of Israel (970-930 BC) wisdom and
specifically with the proverbs form. The book of 1 kings credits Solomon with
pursing and receiving the gift of wisdom from God. Solomon’s fame is associated
with his great wisdom, how he composed three thousand proverbs and his songs
number a thousand and five. This wisdom was not only in the narrative form but
it was also his being which led even international icons like Queen of Sheba
marvel at his wisdom (Longman:2006:23). His wisdom connects him to the writing
of all wisdom literature including Proverbs.
Proverbs from the onset
suggest its writer, it is without controversy that the book indicates that its
author is Solomon. Solomon’s name
appears in the opening verse as well as in 10:1 (Longman: 2006; 9). though 25:1
states that these proverbs were “copied by the men of Hezekiah king of Judah.”
This indicates that a group of wise men or scribes compiled these proverbs as
editors and added chapters. 25–29 to the earlier collections.
According to Longman (2006:24)
he asserts that, though the first impression might be to conclude that Solomon
was the author of Proverbs the situation is actually significantly more
complex. Before the discovery and decipherment of these extra biblical texts,
scholars who applied to the Old Testament a historic-critical method (which
presupposed the evolutionary development of religion) concluded that the
biblical witnesses to Solomon's contribution to wisdom could not be taken at
face value .Instead, they argued, the postexilic Jewish community under Grecian
influences must be credited for these literary achievements (Waltke: 179:221).
The book also bears other
names in it of suggested writers, to have contributed to the writing of
Proverbs. Other authors are mentioned in the book; Agur in 30:1: Lemuel or his
mother 31:1 and the wise men in 22: 17. This proposes that the book was not
solely written by Solomon, fairly it was written mostly by Solomon, and other
authors such as Agur, King Lemuel or his mother, and the men wise man of King
Hezekiah contributed to the writing of the book.
The purpose of the book of Proverbs is to
challenge its readers to obtain wisdom. The term translated as “wisdom” in
Proverbs can be understood as biblical skill in living. This is to say wisdom
enables one to live a successful and godly life (Gleason: 1967: 140)
Proverbs can be seen as a
book that wants to correct and teach the youths and children to walk in the
path that brings wisdom and a successful lives. In the same manner the book
encourages parents to teach and discipline their children so as to impart
wisdom and embed a Godly life style in a child by disciplining them.
The word discipline musar sometimes translated instruction
and its frequent word pair correction tokahat
may imply at times physical coercion in the service of education or growth
in wisdom but here we are looking at those passages that explicitly mention
physical discipline. And this is most
often signaled by Hebrew word sebet, which
translate rod. The rod must not be taken metaphorically in the book but rather
as a tool of physical discipline.
However, there are passages that does not mentioned the rod and yet
clearly have to do with physical punishment 19:18 (Longman: 564)
Proverbs teaching on the
discipline of children is that there is need for a parent to, at times use the
rod to eliminate foolishness. (Proverbs 13:24, 22:15, 23:13-15, 29:15,). The
writer emphasizes the important of using the rod to physically strike a children to impute wisdom and discipline.
The
biblical book of Proverbs, in its original Hebrew, contains five passages which
refer to disciplining children with a “shebet." The word is usually
translated in English as "rod." The rod in the Old
Testament was basically a wooden walking stick, a stout club, staff, or a tree
branch used primarily for defense as in the Twenty-third Psalm, or for
marshalling the sheep, or for thrashing cumin. Other uses of the rod included a
scourge to inflict punishment or to strike a servant or slave (Ex. 21:20). It
was also used as a scepter of authority, the symbol of a king's power, and an
instrument of miracles, such as those performed by Moses and Aaron. But,
essentially, the 'rod of God' (Ex. 4:20; 7:9; 12:19f.) was used for
disciplining people, including children (Prov. 3:11-12; Heb. 12:5-11) http://www.religioustolerance.org/spankin13.htm . At first glance, these passages seem to instruct
parents to discipline their children using violent means by physically hitting
them with a rod, paddle, belt, or similar implement. http://www.religioustolerance.org/spankin13.htm
According to Derek Kidner (1994:51)
“Its maxim, he that spareth his rod hateth his son proverbs (13:24) is a
corollary of its serious doctrine of wisdom; for if wisdom is life itself
(8:35, 36) a hard way to it is better than a soft way to death (Thou shalt beat
him with a rod and shalt deliver his soul from Sheol, 23:14 cf 19:18)”. The way
has to be hard for two ways. First, foolishness is bound up in the heart of a
child. It will take more than words dislodge it (22:15). Secondly, character in
which wisdom embodies itself is plant that grows more sturdily for some cutting
back and this from early days.
The "rod" in Proverbs imply that it
is a wooden stick of some sort which a parent, guardian, or teacher should use
to hit a misbehaving child, causing them pain, and thereby discipline them.
This can cause a quick change for the better in the child's behavior. However,
many child psychologists recommend against this practice because of their
perception that disciplining children through pain damages the adult/child
relationship and often leads to long-term emotional and addiction problems
later when the children reach adulthood.
Will hitting a misbehaving
child or inflicting pain on them will it bring transformative elements?
According Derek Kidner (1994:51) the
rod is no panacea, solution and answer to treating the issue of character
building. Rather it is the duty of the parents to show a life that is exemplary
since it is evidenced that children always learn from their parents. Hence
using a rod will to some extent affect the child psychology. He further argued that
“The parents’ chief resource is constructive, namely, their law taught with
loving persistence. This law is a wide term which includes commands but is not
confined to them: basically it means direction, and its aim here is to foster
wise habits of thought and action, which, so far from enslaving a person will
equip him to find his way through life with sureness and honor”( Derek Kidner).
Some
scholars believes that proverbs supports the idea of inflicting pain by violent
means to a child. If one applies such violent means to hit and to discipline a
child one is guilty of an offense of assault and has infringed on the right of
a child “to freedom from all forms of violence from public or private sources”,
and not to be subjected to torture or to cruel, inhuman or degrading treatment
or punishment as read with Section 53 of the Constitution of Zimbabwe Amendment (20) Act 2013. However the Criminal (Codification and Reform) Act
9:23 2004 states the authority that a parent, guardian and school teacher
has in terms of administrating punishment for disciplinary purposes.
The Criminal Law (Codification and Reform) Act 2004 states in article 241(2) (a) that “a
parent or guardian shall have authority to administer moderate corporal
punishment for disciplinary purposes upon his or her minor child or ward”.
Thus
a parent has authority to administer moderate corporal punishment upon his or
her child. The law further explains what moderate, subparagraph (6) clarifies
the matter
Subparagraph (6) states: “In deciding whether or not
any corporal punishment administered upon a minor person is moderate for the
purposes of this section, a court shall take into account the following
factors, in addition to any others that are relevant in the particular case:
(a) the nature of the punishment and any instrument used to administer it; and
(b) the degree of force with which the punishment was administered; and (c) the
reason for the administration of the punishment; and (d) the age, physical
condition and sex of the minor person upon whom it was administered; and (e)
any social attitudes towards the discipline of children which are prevalent in
the community among whom the minor person was living when the punishment was
administered upon the minor person.
In
actual fact the Law in Zimbabwe affirms the position in Proverbs. (13:24,
22:15, 23:13-15, 29:15,), that asserts that a parent must discipline their
children by administrating moderate corporal punishment. Adlen (1999:109) acclaims,
that the bible recommends physical discipline of children, spanking for
instance is proof of a parent’s love for his child in the sense that he cares for
enough for the child to discipline him. Furthermore, Discipline is never to be
done out of anger or hate or desire to harm but out of love and a desire that
the person improve. In this way parents will follow the model of God, who
disciplines his children (Longman: 2006:565).
Moreover,
the book tacitly condemns the tyrant, perfectionist and disciplinarian by its
own reasonable approach, it’s affectionate, earnest and its assumption that the
old find their natural crown, and the youth their proper pride in each other
(Derek Kidner: 1994).Thus there is no room for child abuse in Proverbs nor
depriving them their rights.
It
is clear in the in the Children Act
1972 that corporal punishment is lawful in the home. According to Article 7 of
the Children’s Act 1972 punishes
ill-treatment and neglect of children and young persons but states: “(6)
Nothing in this section shall be construed as derogating from the right of any
parent or guardian of any child or young person to administer reasonable
punishment to such child or young person.
However,
the new Constitution of Zimbabwe
Amendment (20) Act 2013 does not include the provision authorizing corporal
punishment of persons under 18. Rather, it protects the rights of all persons
to respect for and protection of their human dignity and physical integrity,
including the rights “to freedom from all forms of violence from public or
private sources”, and not to be subjected to torture or to cruel, inhuman or
degrading treatment or punishment; it states that no law may limit these
rights. However, it does not explicitly prohibit corporal
punishment. (Notice of Amendments:
General Laws Amendment Bill, 2015)
A
General Laws Amendment Bill intended to harmonize laws with the
Constitution is under discussion but the Bill as drafted in 2015 deals with
“minor” amendments to existing laws: it does not prohibit corporal punishment
of children. Further amendments proposed in November 2015 similarly do not
address corporal punishment of children (Notice of Amendments: General Laws
Amendment Bill, 2015)
The
book of Proverbs teaching discipline of children gives parents admonishment to
use physical corporal punishment so as to remove foolishness and impart wisdom.
The discipline must out of love and in accordance to the statute of the nation
Zimbabwe. Which also encourages parents, guardians and school teacher to
administer moderate corporal punishment and not to assault or abuse Children.
It will be misleading to suggest that proverbs teachings incites violence
against children nor in its application rob children’s rights of freedom from
all forms of pain, and violent. Rather
in love and parents leading exemplary to rebuke and administer moderate
punishment. The Zimbabwean Statutes as at present does not restrict parents
from administering corporal punishment in homes and to a male student at
schools.
Resources
Archer, G.L. 1964. A
survey of Old Testament introduction. Moody Press.
Adlen, R.I., 1995. Proverbs A commentary On an Ancient Book of Timeless Advice. Michigan. Baker
Book House
Kidner,
D 1994. Proverbs Leicester: Inter Varsity Press:
Longman,
T Ed 2006. Proverbs. Michigan; Grand
Rapids
The Criminal Law (Codification and Reform) Act 2004
Children’s Act
1972
Constitution of Zimbabwe Amendment (No. 20) Act 2013
Notice
of Amendments: General Laws Amendment Bill, 2015 (HB 3A, 2015) National
Assembly Order Paper for Tuesday 24th November 2015
Draft Discussion Paper on the Review of the
Children’s Act and Related Legislation. Ministry
of Public Service, Labour and Social Welfare (2015),
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