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PRAKTIK ETIK LINTAS-BUDAYA DALAM INKLUSIVITAS PADA PENDIDIKAN ANAK USIA DINI: KAJIAN BUDAYA JAWA DAN MELAYU
In the era of globalization, where social mobility is high and social spaces are increasingly open, cultural, linguistic, and social value diversity has become more pronounced in early childhood education institutions (PAUD–Pendidikan Anak Usia Dini). Children come from different ethnic, religious, and traditional backgrounds, making the classroom a meeting point for various value systems. This situation demands educational practices that are inclusive not only physically but also ethically and culturally. In this context, inclusivity in cross-cultural ethical practices becomes a crucial aspect that is often overlooked. This qualitative research involved four multicultural early childhood education institutions (PAUD): two located in the Special Region of Yogyakarta—Fastrack Funschool Kindergarten and Vanda Perta Rini Playgroup—and two in the Bangka Belitung Islands —Ar- Raudhah Bangka Kindergarten and Eka Rini Pangkalpinang Kindergarten. These four PAUD represent two major cultures in Indonesia, namely Javanese and Malay. Data collection was conducted through observation and interviews using the Classroom Assessment Scoring System (CLASS) instrument. The study employed a phenomenological approach with a sample of eight classes and twenty-two participants. Data analysis involved describing experiences (bracketing/epoche), reading all transcripts, identifying meaning units, grouping them into themes, integrating them into structural and textural descriptions, constructing the essence of the phenomenon, and drawing conclusions. The study produced the following findings: (1) In the contestation of inclusivity within cross-cultural ethical practices, the study found organic inclusivity, namely embodied ethical practices within Javanese and Malay Bangka cultures in educator–child interactions. However, cultural access inequality still exists. (2) Cross-cultural ethical inclusivity practices are socially constructed by social realities and agents through social interaction. (3) Challenges in cross-cultural ethical practices include the reproduction of power and cultural hegemony. On the other hand, these practices create opportunities to develop inclusive habitus and children’s cultural capital. Strategies employed include developing inclusive curricula and fostering diverse social capital.
PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA
PRAKTIK ETIK LINTAS-BUDAYA DALAM INKLUSIVITAS PADA PENDIDIKAN ANAK USIA DINI: KAJIAN BUDAYA JAWA DAN MELAYU (Text)
PRAKTIK ETIK LINTAS-BUDAYA DALAM INKLUSIVITAS PADA PENDIDIKAN ANAK USIA DINI: KAJIAN BUDAYA JAWA DAN MELAYU (Other)
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372.21 Pendidikan Pra Sekolah/Pendidikan Anak Usia Dini