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EN
Since 2012, Indonesia has been obsessed with the notion of melestarikan budaya lokal (preserving local culture) as part of Indonesian Cultures. In West Java, Indonesia, the cultural revitalisation program is called “Rebo Nyunda”. Rebo means Wednesday; nyunda means being Sundanese. Sunda is the dominant ethnic group in West Java and the second largest ethnic group in Indonesia. Childhood often becomes a site for implanting ideologies, including nationalist ideology through the rhetoric of anti-West. Rebo Nyunda is expected to be able to shape future generations with strong cultural roots and unshaken by negative foreign ideas. Using focus group discussions this paper investigates the extent to which teachers understand Rebo Nyunda as a mean of cultural resistance to foreign forces amid the wholesale adoption of early childhood education doctrines from the West, such as the internationalisation of early childhood education, developmentally appropriate practices, neuroscience for young children, child-centred discourse, economic investment and the commercialisation of childhood education. This paper examines the complexity of and contradictions in teachers’ perceptions of Rebo Nyunda in Bandung, a city considered a melting pot of various ethnic groups in Indonesia.
EN
From a child-centred perspective, this article explores the practices of children’s self-organized play-communities in institutional everyday life in Danish early childhood education and care (ECEC) settings, based on a phenomenological non-participant-observational study with a duration of 16 months involving two kindergartens (Bernstorff, 2021). Drawing on Bourdieu’s reflexive sociology and praxeology, children’s self-organized play-communities are analysed as a social space, being a field for relations, fights, negotiations with specific admission requirements emerging as accepted values shared by the specific field. The analysis demonstrates that self-organized play-communities are a social space with its own practices of being together expressed through the social language in play linked to and guided by an institutional choreography. Besides, the analysis demonstrates three kinds of different communities of children in self-organized play, viz. the categories: Relational play-communities, Community-oriented play-communities, and Conflictual play-communities, which categories may, however, also overlap into blended categories. The article argues that children’s self-organized play-communities risk being under pressure in the institutional choreography, which in turn affects children’s opportunities for having uninterrupted periods of time and space to self-organized play in their institutional everyday life.
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