The discussion of child labor is found in Convention 138, Convention 182 and the Convention on the Rights of the Child. The debate on child labor and child labor in Africa is discussed in detail in the study.
Research Design
Outline of Study
Contributing to a liberating theology of children for the church and the academy constructs in chapter five a liberating theology of children. Chapter six is the main findings of the study, summary of the study and the challenges for the church.
Introduction
Different views of childhood
Afua Twum-Danso39 argues that it is the Western notions of childhood and child development that underlie the Convention, which led to proposals for an African Charter on the Rights and Welfare of the Child, which would address the socio-cultural conditions specific to the region, such as the importance of children having duties. 39Twum-Danso Afua "A Cultural Bridge, Not an Imposition: Legitimizing Children's Rights in the Eyes of Local Communities" Journal of the History of Childhood and Youth p. 399.
Defining the Concepts: Child Labour and Child Work
53 Poverty, which is the main factor driving children into child labour, has historically been deepened by the introduction of the Economic Structural Adjustment Program (ESAP). 97 Berry and Guthrine "The Situation of Children in South Africa" Office on the Rights of the Child, End of Decade Report on Children. 116 IRIN “Zimbabwe: child labor on farms must be stopped, say unions” in Mulonga Forum: The Rainbow Nations of Southern Africa- How far From Reality. Children who stay on farms with their families are victims of child labor on farms. For example, the Secretary General of the General Agricultural and Plantation Workers Union of Zimbabwe (GAPWUZ), Gertrude Hambira, explains that “children aged 16 years who work on farms [are] considered child labourers.”126 These children are forced to do some to take on work. seasonal and casual jobs on farms to contribute to the survival of the family. Young girls who cannot work in agriculture migrate back to the urban areas to look for work. Moreover, employers who treat children particularly badly do not readily allow outsiders to investigate the situations of these children.134. All these forms of child labor are exploitative and dangerous to children's development and health. To do this, the chapter will discuss and analyze children's laws according to the United Nations Convention on the Rights of the Child, in relation to Zimbabwean children's laws. The analysis will consider whether these laws and international standards are sufficient to address child employment and child exploitative work in the home. In this chapter the study will analyze the United Nations Convention on the Rights of the Child (UNCRC). The Declaration proclaims the rights of all children to pursue both their material well-being and their spiritual development with respect for their freedom and dignity, economic security and equal opportunities.142 Furthermore, Article 32 of the Convention on the Rights of the Child (KDF) guarantees the right of the child to be free from economic exploitation. This article prohibits work that would interfere with the health and physical development of the child."143 In Convention 182 of 1999 on the urgent elimination of During this summit, a series of goals were set to be achieved by the year 2000.146 The latest publication, The State of the World's Children, 2006 explains that attention is once again given to the social exploitation of children worldwide and challenges to the Convention on the Rights of Children. of the child are directly linked to the UN Millennium Development Declaration.147 The publication further states that it is a matter of principle that the achievement of the Millennium Development Goals (MDGs) should not only benefit those who are better off, but also children who are most in need, whose rights are violated and undervalued, who are currently excluded. From the above laws it is clear that the country accepts that child labor is only the employment of children. By this I mean work done by children in their households while engaged in farming and domestic work is not considered child labour. Such clauses, as long as they do not specify or refer to the maximum hours a child may work, put children at risk of exploitation through child labor in the current Zimbabwean socio-economic situation. The Department of Social Welfare of the Ministry of Labor is responsible for the implementation of child labor laws. This brings an assumption that children are entitled to the rights guaranteed to all persons in Zimbabwe. The child labor laws in Zimbabwe were analyzed and the importance of the CRC convention on the protection and care of children in Zimbabwe was considered. Chapter three critically examined the legislation on children in Zimbabwe in relation to the UNCRC. The importance of the CRC treaty for the protection and care of children in Zimbabwe was discussed. The chapter analyzed children's laws according to the United Nations Convention on the Rights of the Child (UNCRC). In the article The Fathers and the Children, Gillian Clark169 focuses mainly on the relationship between parents and children. 169 Clark Gillian "The Fathers and the Children" in Wood Diana (ed) Studies in Church History: The Church and Childhood. 171 Gould Graham "Childhood in Eastern Patristic Thought: Some Problems of Theology and Theological Anthropology" i Wood Diana (red) Studies in Church History: The Church and Childhood, s. 39. Interpreting Psalm 127, he argues that this is because children are "an inheritance from God" and the fruit of the womb [is] a reward.191 Religious parents are expected to nurture their children physically and spiritually; this involves strict but compassionate discipline. Thus, Calvin, quoted in Pitkin, argues that "if men do not regard their children as the gift of God, they are careless and reluctant to provide for their support, as on the other hand this knowledge contributes to a very high degree of exceptional to encourage them to bring up to their offspring”192 For Calvin it was the role of society to provide the right conditions for the upbringing of children to be godly.193 John Calvin was both a religious leader and rights activist of man. However, like Luther, children's issues receive little attention in Calvin's theology; thus Pitkin argues that “children do not constitute a central theme in Calvin's theology. For this reason, Grier argues that child labor was the "backbone" of the missionary workforce in Zimbabwe.200 Bass agrees with Grier when she asserts that. However, the church has not widely responded to the widespread abuse of children in Zimbabwe in the form of child labour. The church's voice on the suffering of children in Zimbabwe is not at all clear. Given the dire state of children in Zimbabwe, this means there may be no one to support the church for years to come. It is noted by many in the world that child labor poses a threat to the health and well-being of children. On the other hand, Sturm argues that children's suffering can be understood as the loss of something crucial in life (the image of God), including life itself.226 The current context of children in Zimbabwe has undermined their potential for a full life harmed, and is to ignore Jesus' command: 'If any of you should put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck, and you drown in the depths of the earth. "227 For this reason, this calls for a contextual liberation of children. Such theological reflection on children can be done by focusing on key themes such as love, identity and dignity, justice and freedom. The next chapter begins this discussion by to attempt to suggest a contextual framework for a liberatory theology of children. For this reason, a liberation theology of children considers their context and their immediate caregivers. So in the construction of a liberating child theology there is a need to identify and condemn child labour. In Matthew 18:1-5, Jesus placed a child in the midst of the disciples who were in a theological debate about greatness. By commanding his disciples to welcome children, Jesus affirms the significance of children in the Kingdom of God. White says that security, revealed through love, is a primary need for children.286 This is because "without security, there is no secure base for exploration, relationships, play and development"287 for children. Christ commanded his followers to love one another.289 Loving one another is an urge to act in a certain way, as Sturm explains: The Church and societies cannot claim to love their children and yet remain ignorant of the social context that forces children to to drop out of school and look for work. Likewise, government authorities cannot claim to love children and yet remain ignorant of the political and economic situation that forces children to drop out of school and seek work. The visible manifestation of love is revealed when social transformation takes place in institutional forms for the benefit of children's well-being. It is for this reason that they should be given equal status in the distribution of rights and privileges. 301. Legislative Instrument 72 of 1997 is a document containing laws that protect the employment of children and young people. The conclusion of the study is that the concern of the early church and the Reformation was mainly sacramental and ignored the social life of children. In order to respond theologically to children's suffering, the conclusion of the study is that there is a need for a liberating theology of children that focuses on children and their current context. The conclusion of the study is that identity, dignity, love, justice and freedom all recognize the image of God in children. The starting point for a liberating children's theology is to reflect on Jesus' reaction to children in the Synoptic Gospels. To recognize the image of God in children, a liberating theology of children is concerned with children's love, justice and freedom. In the analysis of the Reformation era, the study examined Martin Luther and John Calvin's understanding of children. The finding of the research is also that the significance of children is explicitly revealed by Jesus in his ministry. Clark, Gillian “Fathers and Children” in Wood, Diana (ed.) Studies in Church History: The Church and Childhood. Loewenson, Rene “Child Labor in Zimbabwe and the Rights of the Child” in Journal of Social Development in Africa p. Child vendors in the streets of Masvingo” in Bourdillon, who deserves a life: Working children in Zimbabwe. Pitkin, Barbara "The Heritage of the Lord": Children in the theology of John Calvyn" in Marcia Bunge J (red).Child labour in Zimbabwe
Forms of child labour in Zimbabwe
Child labour in the large scale farm sector
Conclusion
United Nations Convention on the Rights of the Child
Child-labour legislation in Zimbabwe
The United Nations Convention on Children and the Zimbabwean Children legislation
The Patristic Period
The Protestant Reformation .1 Martin Luther
John Calvin
Current church and theological debate about children
Conclusion
Introduction
A framework for a liberative theology of children: key themes .1 Dignity and identity
Love, Justice and Freedom
Conclusion
Key Findings of the study
Summary of the study
A challenge to the church
