Whilst it is possible to construct early childhood education and care (ECEC) in multiple ways, this article focuses on constructions of ECEC that have emerged within nationalist discourses privileged in advanced Western countries today, that is, ECEC as 'national work'. Although these constructs are problematic and thus subject to criticism, the author shows that, historically, positioning ECEC as being of national benefit proved a powerful strategy for the early advocates of ECEC in New South Wales, Australia. The author argues that, despite their problematic nature, contemporary advocates of universal ECEC should strategically use nationalist and economic discourses. Early childhood education and care (ECEC) has the potential to contribute to social justice. It is both an important way of ameliorating the effects of disadvantage (National Institute of Child Health and Development Early Child Care Research Network, 2000) and a way of actively changing or reforming society by working against inequitable practices (Cannella, 1997). However, in order to contribute to social justice and equity, high-quality ECEC must first be available to all children and families. This is not the case in Australia. In Australia, whilst education for children aged six to fifteen years is provided by governments, no such universal provision exists for younger children. Although both federal and state governments do support children's access to ECEC to varying degrees, availability is limited and, for reasons discussed further on, its purchase is, by and large, constructed as a parental responsibility. Proponents of universal ECEC in Australia have to constantly struggle to construct ECEC in ways that engender public and government support. Arguments for ECEC based on social justice and children's rights to early childhood education abound within the early childhood field, but they tend to fall on deaf ears outside that community. One powerful way to advocate universal provision is to construct ECEC within nationalist and economic discourses. From a social-constructionist perspective, concepts of ECEC are socially constructed within historically, culturally and politically contingent discourses (Fairclough, 1992; Burr, 1995, 1998; Gergen, 1999). Here, the term 'discourses' means coherent systems of meaning, bodies of knowledge or ways of viewing the world that operate in a 'field of discursivity' to create a 'superstructure' through which society is articulated (