By Julie Faith Parker
Simply as girls within the Bible were missed for far of interpretative historical past, young children within the Bible have attention-grabbing and compelling tales that students have mostly neglected. This groundbreaking publication specializes in young children within the Hebrew Bible. the writer argues that the biblical writers famous young ones as diversified from adults and used those principles to form their tales. She offers conceptual and old frameworks for knowing young children and adolescence, and examines Hebrew phrases relating to teenagers and formative years. The e-book introduces a brand new technique of childist interpretation and applies it to the Elisha cycle (2 Kings 2-8), which includes forty-nine baby characters. Combining literary insights with social-scientific facts, the writer demonstrates that kids play severe roles on the earth of the textual content in addition to the tradition that produced it.
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Additional resources for Valuable and Vulnerable: Children in the Hebrew Bible, Especially the Elisha Cycle
See also Archard, Children: Rights and Childhood, 29–41. , Childhood Matters, 143. Concepts of Children and Childhood 25 Nonetheless, modern Western culture generally holds that children should be dependent, innocent, and carefree. Such universal characteristics are not foisted on adults. Children are viewed as entitled to happiness, but not privacy or autonomy. From about the age of five through their teenage years, young people are required to go to school to learn a wide range of academic subjects (regardless of their interests or aptitudes) and absorb many untaught rules about acceptable behavior.
Celebrated rites of passage, such as Bar or Bat Mitzvahs, confirmation, quinceañeras, and debutante balls, do not generally alter a youth’s daily life. The practical significance of communal commemorations of life transitions varies widely according to time and culture. For a helpful history of Jewish rituals that mark successive stages of life, see Ivan G. Marcus, The Jewish Life Cycle: Rites of Passage from Biblical to Modern Times (Seattle: University of Washington Press, 2004), esp. pp. 82–123.
This poses a quandary. On one hand, the negative term “childism,” reflecting demeaning and harmful attitudes, has already been established and used by academics for decades. On the other hand, to use the term “childism” positively can offer a fresh and galvanizing lens through which to view not only ethics but texts. Since “childism” has not yet reached popular parlance as a term that reflects a bias either for or against children, the jury is still out. Therefore, this book should weigh in to influence if and how the term might be used in biblical studies.