TY  - THES
N1  - Prof. Zulkipli Lessy, S.Ag., S.Pd., BSW, M.Ag., MSW., Ph.D. dan Sibawaihi, S.Ag., M.Si.,Ph.D.
ID  - digilib73811
UR  - https://digilib.uin-suka.ac.id/id/eprint/73811/
A1  - Sriyati Dwi Astuti, NIM.: 22300015002
Y1  - 2025/10/16/
N2  - 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.
PB  - UIN SUNAN KALIJAGA YOGYAKARTA
KW  - PAUD
KW  -  Etik Lintas-Budaya
KW  -  Inklusivitas
KW  - 
Budaya Jawa
KW  -  Budaya Melayu Bangka
M1  - doctoral
TI  - PRAKTIK ETIK LINTAS-BUDAYA DALAM INKLUSIVITAS PADA PENDIDIKAN ANAK USIA DINI: KAJIAN BUDAYA JAWA DAN MELAYU
AV  - restricted
EP  - 345
ER  -