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

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

# data[].attributes.body
This article adopts a comparative approach to conducting ethnographic research, examining children's play activities in two rural communities in Argentina. What struck me is the author’s conceptualisation of children's development as an adaptation to various ecological niches, referred to as "developmental ecological niches" (Remorini and Rende, 2014). This implies that each child occupies a unique ecological niche, encompassing factors such as their socio-cultural background, family environment, geographical location, economic status, and more. These diverse niches profoundly shape children's development, moulding their thoughts, behaviours, and social interactions. Moreover, games serve as essential models for social interaction throughout children's developmental journey.

Through games, children not only play but also engage with their surrounding environment, thus gaining understanding and familiarity with it (Remorini and Rende, 2014). This brings to mind the distinction between rural and urban areas. In rural settings, game activities often use natural resources and outdoor spaces, such as games played in fields or forests. Conversely, in urban communities, games are more influenced by popular culture, technology, and media, resulting in a broader and more contemporary range of content. In summary, children's play provides insight into their adaptation to varied ecological contexts, profoundly shaping their development in intricate ways.

# data[].attributes.body
Bowen, Z. (2015). Play on the mother-ground: children’s games in rural Odisha. South Asian History and Culture, 6(3), 1–18.

# data[].attributes.body
This article is based on ethnographic research conducted among children from families engaged in paddy cultivation and forestry in rural areas of Odisha. It explores how local surroundings influence children’s play and, consequently, how play shapes their perception of the world. Initially, I viewed games as purely recreational, overlooking their significance in fostering social interaction, preserving culture, and developing spatial awareness. Bowen (2015) persuasively argues that games transcend mere entertainment; they are integral to socialisation. By participating in play, young individuals navigate and construct their understanding of the surrounding environment. Notably, specific locations within the community acquire distinct importance through their unique gaming activities, subtly fostering an underlying yet potent cultural and social vitality.

One captivating concept introduced by Bowen (2015) in this exploration is the notion of the “magic circle”—a metaphorical realm where the ordinary rules of reality are temporarily suspended, allowing for the emergence of new dynamics within the confines of the game. This idea resonates with the traditional Chinese game of diabolo. Originally a simple amusement involving the spinning of a bamboo toy adorned with clappers to produce sounds, diabolo has metamorphosed into a multifaceted performance art that seamlessly integrates skill, music, dance, and theatricality, embodying a rich cultural narrative. After reading this article, I found myself liberated from my preconceived notions regarding the definition of games.

# 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.

# data[].attributes.body
This article delves into the "storyknifing" game played by a group of girls in a Yup’ik Eskimo village. Despite the gradual decline of Eskimo culture, this game remains a significant avenue for young girls to connect with their heritage and explore their identity. The article highlights that in traditional Eskimo society, cultural transmission to children occurred primarily through "storyknifing". As a result, core values, folklore, and behaviours were not only practiced but also reinforced (Demarrais et al., 1992). The term "intergenerational gaming" mentioned in the article caught my attention. This approach fosters the continuity of intergenerational relationships, facilitating cross-generational communication and the preservation of cultural heritage.

Padawer and Enriz (2009) emphasise that the transmission of intergenerational knowledge is inherently varied, encompassing a range of formative experiences and contextualised socialisation processes. For instance, my aunt, who was a full-time mother, strongly believed in the virtue of women being unambitious. Consequently, she did not prioritise my cousin’s education, leading my cousin to also become a full-time mother after marriage. This article brought to my attention that games serve not only as entertainment but also as cultural artefacts, reflecting the dynamics between generations.

# data[].attributes.body
Jirata, a lecturer and researcher specialising in African literature and oral traditions at Dilla University, undertook a ten-month ethnographic field study in three rural villages in the Guji area. The article not only elucidates how children in the Guji region acquire social norms and cultural knowledge through engaging in activities like riddles, storytelling, and games but also illustrates how these seemingly simple, playful activities promote their cognitive and social skill development. This article prompted me to reevaluate the intricate relationship between games and learning. As highlighted by the children in Guji, riddles serve not merely as a form of amusement but also as a valuable educational tool. Engaging in riddle activities enables children to sharpen their memory and refine their critical thinking skills (Jirata, 2012).

The author also validates in the text that children achieve this goal through reciprocal testing and nurturing social networks. However, previously, I often viewed playfulness as an inherent trait in children, disregarding the knowledge they can gain through play. I now understand that my previous perspective was flawed. As Malaby (2009) argues, games do not necessarily hinder productivity, and the boundary between learning and play is not as rigid as once believed; there can be intersections and mutual influence between them.

# data[].attributes.body
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
This article delves into how fantasy and reality are perceived by Kwara’ae children during play and work, as well as their self-identification through child-mode and adult-mode styles of embodiment. What impressed me was the article’s exploration of how Kwara'ae children naturally integrate learning into play by imitating adult activities. For instance, they learn about social norms surrounding cooking and food distribution through imaginative "cooking" games (Watson, 2001). This resonates with the use of role-playing and simulation games as educational aids in various modern educational systems. For example, my nephew is mandated to use simulation games as part of his history class. In these games, students can take on the roles of historical figures or immerse themselves in significant historical events, allowing them to delve deeper into the historical background and the unfolding events by simulating interactions among characters or scenarios. This can spark students' interest and improve their grasp and recall of historical information.

Similarly, this article's exploration of the Kwara'ae children's experiences challenges us to reconsider our educational approaches. How might we incorporate these inherently captivating and profoundly educational practices into our structured educational systems? It encourages educators, parents, and individuals invested in childhood development to explore the possibilities of combining traditional and modern learning methods. By embracing this idea, we could not only enrich children's learning experiences but also foster a deeper understanding of global childhoods, bridging cultural divides in the process.

# data[].attributes.body
(1) Bowen, Z. (2015). Play on the mother-ground: children’s games in rural Odisha. South Asian History and Culture, 6(3), 1–18. https://doi.org/10.1080/19472498.2015.1030871

(2) 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. https://doi.org/10.1525/aeq.1992.23.2.05x1262n

(3) Jirata, T. J. (2012). Learning through play: An ethnographic study of children’s riddling Ethiopia. Africa, 82(2), 272–286. https://doi.org/10.1017/S0001972012000058

(4) 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

(5) Padawer, Ana, & Enriz, Noelia. (2009). Experiencias formativas en la infancia rural mbyá-guaraní. Avá, (15), 00. Recuperado en 04 de abril de 2024, de http://www.scielo.org.ar/scielo.php?script=sci_arttext&pid=S1851-16942009000200017&lng=es&tlng=en.

(6) 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. https://contentstore.cla.co.uk/secure/link?id=25df38f7-7722-ea11-80cd-005056af40

(7) 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. https://doi.org/10.1525/eth.2001.29.2.138