# data[].attributes.body
DeMarrais, K. B., Nelson, P. A., & Baker, J. H. (1992). Meaning in mud: Yup'ik Eskimo girls at play. Anthropology & Education Quarterly, 23(2), 120-144.

Eickelkamp, U. (2014). Dingo, monster, rabbit, “I”: Personal and cultural meanings in sand stories by a young girl, central Australia. American Imago, 71(2), 99–129. https://doi.org/10.1353/aim.2014.0010

Jirata, T. J. (2012). LEARNING THROUGH PLAY: AN ETHNOGRAPHIC STUDY OF CHILDREN’S RIDDLING IN ETHIOPIA. Africa, 82(2), 272–286. https://doi.org/10.1017/s0001972012000058

Malaby, T. M. (2009). Anthropology and play: The contours of playful experience. New Literary History, 40(1), 205–218. https://doi.org/10.1353/nlh.0.0079

Roopnarine, J. L., Johnson, J. E., & Hooper, F. H. (1994). Children’s play in diverse cultures. SUNY Press.

Remorini, C., & Rende, M. (2014). Play and Child Development: Considerations from a Comparative Ethnographic Research in Two Rural Argentinian Communities. The Oriental Anthropologist, 14(2), 241-266.

Wolfgang, C. H. (1983). A study of play as a predictor of social-emotional development. Early Child Development and Care, 13(1), 33–54. https://doi.org/10.1080/0300443830130103

Watson‐Gegeo, K. A. (2001). Fantasy and reality: The dialectic of work and play in Kwara'ae children's lives. Ethos, 29(2), 138-158.

# data[].attributes.body
Play is a form of learning (Malaby, 2009). Until now, there are still some who consider play to be a waste (Malaby, 2009). Malaby argues that play is productive and cannot be simply understood as a lack of work. The line between play and work is blurred, but we must acknowledge that this cannot be distinguished simply through a dichotomy. Play can be part of work and work is part of the play. Play is not only a cultural form, but also a mode of cultural experience (2009). Therefore, it is necessary to recognize the significance of play for children and the importance of learning through play. I will reflect on the relationship between play and education through the following article.

# data[].attributes.headline
Eickelkamp, U. (2014). Dingo, monster, rabbit, “I”: Personal and cultural meanings in sand stories by a young girl, central Australia. American Imago, 71(2), 99–129.

# data[].attributes.subject
Eickelkamp, U. (2014). Dingo, monster, rabbit, “I”: Personal and cultural meanings in sand stories by a young girl, central Australia. American Imago, 71(2), 99–129.

# data[].attributes.body
The researcher used an ethnographic analysis of a sand story written by a young girl from northern South Australia. Demonstrating the spontaneous creativity of children in play, Lila demonstrates her inner world through creating and describing stories (Eickelkamp, 2014), which exemplifies how play can provide a safe space for children to express and explore their feelings (Wolfgang, 1983). It also demonstrates that play is not a passive process and that children can actively create culture through play. In the storytelling activities mentioned earlier, we add many of our own experiences to the stories we make up. This helps children to develop their sense of self. Before this I did not understand the significance of play for children's emotional development, now I realise that play can help children to express and explore themselves. I began to notice the impact of play on emotional development.

# data[].attributes.headline
Watson‐Gegeo, K. A. (2001). Fantasy and reality: The dialectic of work and play in Kwara'ae children's lives. Ethos, 29(2), 138-158.

# data[].attributes.subject
Watson‐Gegeo, K. A. (2001). Fantasy and reality: The dialectic of work and play in Kwara'ae children's lives. Ethos, 29(2), 138-158.

# data[].attributes.body
The researcher focuses on observing how Kwara'ae children combine fantasy and reality in their work and play. Due to the specificity of Kwara'ae culture, children constantly switch into child mode (when playing) and adult mode (when working) depending on the situation. The children's adult mode is performative in nature, essentially imitating adult behaviour. Much is learned in the process of imitation, for example in caring for babies. This reflects the result of children combining fantasy and reality and shows that the line between play and work is blurred. In my primary school teachers would use puzzles to help students memorise words, a way of learning, but also a form of play. There is not a direct distinction between play and work through a dichotomy (Malaby, 2009). Play is also part of work in this activity. Through this article I have learned that the line between play and work is blurred.

# data[].attributes.headline
Remorini, C., & Rende, M. (2014). Play and Child Development: Considerations from a Comparative Ethnographic Research in Two Rural Argentinian Communities. The Oriental Anthropologist, 14(2), 241-266.

# data[].attributes.subject
Remorini, C., & Rende, M. (2014). Play and Child Development: Considerations from a Comparative Ethnographic Research in Two Rural Argentinian Communities. The Oriental Anthropologist, 14(2), 241-266.

# data[].attributes.body
The author conducts an ethnographic study through an ecological perspective in two rural villages in Argentina, regarding the significance of play in the development of children. Children accompany their parents in subsistence activities and learn different skills through observation. Practicing skills in play and becoming active participants in the community (Remorini & Rende, 2014). This demonstrates how play helps children's social skills and cognitive development. Children understand knowledge about the world from adults, peers and participation in concrete experiences, and play provides children with models for social interaction. This demonstrates that play has a decisive impact on children's socialisation. In my childhood, my friends and I would engage in role-play. We will observe the behaviour of different professions and imitate them, learning about the work of doctors, teachers, firefighters, etc. With this knowledge, we will be more cooperative and respectful when dealing with these workers. Through imitation I understand how hard teachers work and will be more cooperative with them in the classroom. After reading this article, I began to notice the impact of play on children's socialisation.

# data[].attributes.headline
Jirata, T. J. (2012). Learning through play: An ethnographic study of children's riddling in Ethiopia. Africa, 82(2), 272-286.

# data[].attributes.subject
Jirata, T. J. (2012). Learning through play: An ethnographic study of children's riddling in Ethiopia. Africa, 82(2), 272-286.

# data[].attributes.body
Through fieldwork in rural Guji, Africa, the author examines how riddles help Guji children learn through play. Children are motivated to play riddles for pleasure. Explaining riddles helps develop the ability to relate images with reality. It also provides an understanding of the local socio-cultural and natural environment (Jirata, 2012). In addition to the riddles passed down by their elders, Guji children create new riddles and develop their creative skills through play. The content of the riddles is closely related to the local culture (Jirata, 2012), suggesting that play is influenced by local culture and history (Roopnarine et al., 1994). Rubber band skipping was a popular play in my childhood, and it is also inherited, with play catchphrases generally taught by elders and passed on among friends. In addition, children create their own new catchphrases, usually about the local culture and environment. Due to the regional differences between northern and southern China, the content of the catchphrases can be very different. Through this, I recognise the contingent nature of play (Malaby, 2009). Children learn about the local culture and pass it on through play and I learn that play is part of learning.

# data[].attributes.headline
DeMarrais, K. B., Nelson, P. A., & Baker, J. H. (1992). Meaning in mud: Yup'ik Eskimo girls at play. Anthropology & Education Quarterly, 23(2), 120-144.

# data[].attributes.subject
DeMarrais, K. B., Nelson, P. A., & Baker, J. H. (1992). Meaning in mud: Yup'ik Eskimo girls at play. Anthropology & Education Quarterly, 23(2), 120-144.

# data[].attributes.body
The author describes the popular activity called storyknifing in the Yup'ik Eskimo village and its historical role in traditional Eskimo culture. Storyknifing is a female group play activity in which girls use homemade knives to draw symbols on mud to illustrate their stories. This develops the child's logic, imagination and level of expression (DeMarrais et al., 1992). It reminds me of making up stories with my friends when I was a child, learning more words and new stories through reading in order to be the most engaging creator. And I would adapt my tone and rhythm to the audience's reactions during the storytelling process. This is an example of how play develops children's abilities. In describing the stories, the girls not only create their own stories, but also retell some of the folkloric traditional stories. These folklore stories include many of the skills that sustain Eskimos, such as picking berries, drying and smoking fish (DeMarrais et al., 1992). This process can help girls learn traditional skills. This confirms the idea that play is a form of education. Elders transmit culture and values to children through storyknifing, which reinforces the core values, folklore and behaviour of the community. This reinforces the closeness of kinship and demonstrates the intergenerational effect of the play. Through this article, I became aware of the educational nature of play and the impact of intergenerational effects.