Implementation of the Minangkabau Local Content for Junior High

School Students in Padang City: Knowledge Construction,

Strengthening Cultural Identity, and Sustainable Development

Delmira Syafrini

1 a

, Reno Fernandes

1 b

, Ike Sylvia

1 c

, Nora Susilawati

1 d

, Junaidi

1 e

Erianjoni

1 f

, Nurlizawati

1 g

, Lia Amelia

, Rhavy Ferdyan

Bunga Dinda Permata

, Fadilla Saputri

, Defril Syafrin

, Eka Asih Febriani

, Ika Sandra

Gusmira

Wita

and Wirdanengsih

Department of Sociology, Faculty of Social Science, Universitas Negeri Padang, Padang, West Sumatra, Indonesia

SMP Negeri 7 Padang, West Sumatra, Indonesia

Keywords: Knowledge Construction, Strengthening Cultural Identity, Minangkabau Local Content, Sustainable

Development, Students.

Abstract: This study aims to analyze how the construction of knowledge and strengthening of cultural identity is

constructed through implementing the Keminangkabauan Local Content Program in Padang City Schools.

This study is essential because the Keminangkabauan Local Content program is a policy established by the

Padang City government to rebuild the knowledge of the young Minangkabau generation, especially students

at school, about their cultural identity. Several schools have implemented this program in various activities,

especially internalizing the Minangkabau community's values, traditions, and local wisdom. The

implementation of this project in schools not only aims to shape students' character but also reintroduces the

richness of Minangkabau culture, which has been lost in the minds of the current younger generation,

especially school-age children belonging to Generation Z, who are more familiar with popular culture than

their local culture, thereby strengthening their knowledge and awareness of their cultural identity. The method

in this research is a qualitative approach, case study type. Data collection was carried out simultaneously

through participant observation, in-depth interviews, and analysis of documentation data. Data analysis used

the interactive analysis model from Miles and Huberman through the stages of data reduction, data

verification, and conclusion. The study results indicate that the Keminangkabauan local content program

impacts the formation of students' knowledge about cultural identities that have been lost in their memory,

increasing pride in local culture and creating awareness to preserve local culture. The essential findings of

this study also show that implementing the Keminangkabauan Local Content program impacts the formation

of student characters based on the values of the local Minangkabau culture.

https://orcid.org/0000-0003-0199-2171

https://orcid.org/0000-0002-9584-688X

https://orcid.org/0009-0000-4936-8787

https://orcid.org/0009-0002-5130-8200

https://orcid.org/0009-0002-4908-4981

https://orcid.org/0009-0008-4635-0272

https://orcid.org/0009-0000-7451-6315

556

Syafrini, D., Fernandes, R., Sylvia, I., Susilawati, N., Junaidi, , Erianjoni, , Nurlizawati, , Amelia, L., Ferdyan, R., Permata, B. D., Saputri, F., Syafrin, D., Febriani, E. A., Sandra, I., Wita, G. and

Wirdanengsih,

Implementation of the Minangkabau Local Content for Junior High School Students in Padang City: Knowledge Construction, Strengthening Cultural Identity, and Sustainable Development.

DOI: 10.5220/0013407500004654

In Proceedings of the 4th International Conference on Humanities Education, Law, and Social Science (ICHELS 2024), pages 556-565

ISBN: 978-989-758-752-8

1 INTRODUCTION

Integration and cultural traditions in learning/local

content are among the leading programs in the

independent curriculum, and this is manifested in the

implementation of local content based on local

culture. One of the local contents that is also applied

in schools is local wisdom. Local wisdom is included

in one of the six competencies of the Pancasila

Student Profile, namely global diversity, which can

maintain the culture of cultural sustainability and

sustainability. (Abdiyantoro, Fitri, Gunawan, Istan, &

Gusmuliana, 2024) . Implementing learning

containing local wisdom is a tangible manifestation

of strengthening student character education. (IF

Dewi, Afriza, & Gumilar, 2024) , by the values of

Pancasila by exploring and studying local culture or

local wisdom of each student's region (Muktamar,

Yusri, Reski Amalia, Esse, & Ramadhani, 2024)

Through this project, it is hoped that students will be

aware of maintaining the sustainability of their

culture and their own cultural identity.

The main objective of this program is to

strengthen the capacity of students who are superior,

independent, competitive, critical thinkers, and

creative but still have superior characters based on

Pancasila values. Through local content based on

culture and local wisdom, students are encouraged to

continue contributing to their surroundings, become

lifelong learners, be competent and intelligent, and

have a character according to the Pancasila Student

Profile. (Zahratu, Putri, Lestari, Syahladin, &

Sitanggan, 2023)

Implementing local content based on culture and

local wisdom is one of the most popular projects

among junior high schools in Padang City. Almost all

junior high schools in Padang City implement this

local content program. One school that consistently

implements local wisdom is SMP 7 Padang City.

SMP 7 Padang carries the Spenju Baradaik concept

by introducing and practicing various Minangkabau

traditions and cultural heritage to students every week

in the Tuesday Adaik program. Every Tuesday

students are required to speak Minangkabau, and

practice multiple cultural activities such as randai,

silek, pantun and others by wearing traditional

Minangkabau clothing. The implementation of local

Minangkabau content is a priority program set by the

Padang City government as stated in the Padang

Mayor Regulation Number 6 of 2024 (Mayor of

Padang, 2024) .

The implementation of the Minangkabau Local

Content program in Padang City Schools is an

exciting phenomenon to explore in more depth. This

is because various traditions, cultural values, and

local wisdom have begun to disappear from the

knowledge and memory of today's young generation,

especially Middle School students who are included

in Generation Z.

Gen Z Minangkabau is a group of school-age

children born in 1997-2012, which includes high

school students in 2024. They are a different

generation from the previous Minangkabau

generation. The striking differences are seen in the

mastery and use of technology, which has an impact

on lifestyle, character, attitude, politeness in language

(Ningsih & Fatmawati, 2024) and the way they

communicate (Zis, Effendi, & Roem, 2021)

These various differences are the impact of the

inevitable flow of modernization and globalization,

so that generation Z begins to have many references

to foreign cultures such as Japanese, Korean, and

European cultures which are role models for them, so

that they forget the Minangkabau cultural identity.

Practicing various traditional processions and

local wisdom is undoubtedly a unique experience for

students, which can rebuild their knowledge of their

cultural identity. It is hoped that an awareness will be

formed to preserve the Minangkabau cultural heritage

among students in Padang City. On that basis, the

purpose of this study is to explain how the

implementation of the Minangkabau Local Content

program in Junior High Schools in the City, as well

as and its impact on students' knowledge of their

cultural identity.

This research is essential because it is novel and

original and can contribute to science and policy.

This state-of-the-art and novelty research refers to

previous research conducted over the past 5 years.

Earlier research investigated the effectiveness of

implementing P5 local wisdom themes in schools

(DK Dewi, Safitri, & Sujarwo, 2024). the

implementation of local wisdom preservation in

Sociology subjects through contextual learning-based

P5 activities (Agus, Indra, NoviansyahAgus, S.,

Indra, N., & Farah, T. (2022). EduInovasi: Journal of

Basic Educational Studies EduInovasi: Journal of

Basic Educational Studies. Journal of Basic

Educational Studies, 2(1), & Farah, 2022) ,

integration of local content based on culture and local

wisdom in social science learning in junior high

schools (Manalu, 2022) s, instilling the character of

cooperation through the theme of entrepreneurship

and local wisdom in the P5 independent curriculum

(MKM, Usman, & Hidayati, 2024) , and the

relationship between the implementation of P5 and

the formation of student character (IF Dewi et al.,

2024; Kamila & Hayati, 2023) . Although the above

Implementation of the Minangkabau Local Content for Junior High School Students in Padang City: Knowledge Construction,

Strengthening Cultural Identity, and Sustainable Development

557

studies have discussed local cultural content and P5

local wisdom in the context of learning in schools,

none have studied how students' knowledge and

awareness of their cultural identity are formed from

implementing the program in schools. The previous

research above focused more on the discussion of the

implementation, effectiveness, and internalization of

local wisdom values, but what is also an important

point is the real impact of this project on

strengthening their own cultural identity. This study

will be explored in this research proposal. Based on

this, research related to the construction of knowledge

and strengthening of students' cultural identity

through local content and Minangkabau programs

and P5 local wisdom becomes a novelty value in this

study, so it is expected to fill the research gap that

previous researchers have not carried out.

2 METHOD

Research method uses a qualitative approach with a

case study research type. This type was chosen

because it can explain in depth how the

implementation of Minangkabau local content, which

is a characteristic of certain schools, is more in-depth.

The selection of informants used purposive sampling

techniques, by setting criteria that are in accordance

with the objectives of the study. The criteria are

schools that actively practice Minangkabau local

content, at least this twice a month.

Data collection techniques are done through

participant observation, in-depth interviews, and

analysis of documentation data (17). This method is

intended to identify the construction of student

knowledge in preserving the Minangkabau Local

Cultural Heritage by applying local content on the

theme of local wisdom in Padang City Middle

Schools (SMP). Participatory observation is carried

out by being involved and directly observing the

implementation of various cultural events in schools

related to Keminangkabauan. Meanwhile, in-depth

interviews are conducted with each actor engaged in

implementing Keminangkabauan Local Content in

schools, such as principals, teachers, students,

education offices, and even parents of students.

Meanwhile, documentation data is obtained from

various agencies directly related to the policy of

developing Keminangkabauan Local Content, such as

education offices, cultural preservation centers, and

other agencies.

The interview results were transcribed,

categorized, and compared with observational and

secondary data. Data analysis used the interactive

analysis model through data reduction, presentation,

and verification (Miles & Huberman, 1994). In the

first stage, data related to various tourism policies

collected through interviews, observations, and

documentation are processed through data selection,

coding, simplification, and data transformation.

Furthermore, the data is arranged into a collection of

categorized and synthesized information, then

presented as a narrative supported by images, tables,

and charts. Data verification and conclusion are based

on the data reduction and presentation process, which

involves the researcher interpreting the data

presented.

3 RESULT AND DISCUSSION

3.1 Background, Objectives, and

Principles of Minangkabau Local

Content

The local content curriculum is a curriculum that is

designed based on regional needs, where the study

materials and subjects are adapted to the natural,

social, cultural, and economic environment, as well

as development needs that are organized in a separate

lesson time. Local content subjects emerged based on

the Republic of Indonesia Law Number 2 of 1989

concerning the National Education System Article 38

paragraph (1), which states: "The implementation of

educational activities in educational units in

education is based on the curriculum that applies

nationally and the curriculum is adapted to the

conditions and needs of the environment and the

characteristics of the educational unit concerned.

The implementation of the local content

curriculum gained a concrete basis through the

Decree of the Minister of Education and Culture

Number 0412/u/1987 dated 11 July 1987 concerning

the implementation of local content, which states:

"educational units can add subjects that are by the

environment and characteristics of the relevant

educational unit without reducing the nationally

applicable curriculum and not deviating from the

national education goals." The formal

implementation of this local content curriculum then

began in 1994.

In West Sumatra, the implementation of local

content is strengthened through the decision of the

Head of the Regional Office of the Department of

Education of West Sumatra Province Number KPTS

001/08.KP/2002, dated 11 November 2002,

concerning the Local Content Curriculum for Local

ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science

558

Content of Elementary Education of West Sumatra

Province by determining the number of Elementary

and Middle Schools to teach local content, one of

which is "Minangkabau Natural Culture." This

determination reflects the regional government's

commitment to maintaining and developing

Minangkabau cultural values through formal

education.

The background of the emergence of local

Minangkabau content in schools in West Sumatra is

based on several important factors. First, the younger

generation is concerned about the fading of

Minangkabau cultural values. Second, the emergence

of an awareness of the importance of maintaining and

preserving local wisdom as a cultural identity. Third,

there is a need to equip the younger generation with

the noble values of Minangkabau culture that can be

a guide in facing the challenges of the times.

Implementing the local content of Minangkabau

Natural Culture is a tangible effort to preserve local

wisdom. The preservation of Minangkabau local

wisdom through the local content of Minangkabau

Natural Culture aims for students to know,

understand, appreciate, and apply Minangkabau

cultural values in everyday life.

In implementing the Merdeka Curriculum, local

Keminangkabauan content emphasizes aspects of

fundamental cultural values. The students learn about

history and customs and understand the Minangkabau

philosophy of life: "Adat Basandi Syarak. Syarak

Basandi Kitabullah”. Students also learn the

uniqueness of the Minangkabau matrilineal kinship

system, ways of deliberation to reach consensus, and

various local wisdom in maintaining natural balance.

Keminangkabauan learning also includes practical

aspects such as etiquette in daily interactions and the

correct use of the Minang language according to

context. Students are guided to understand how to

apply traditional values in everyday life, including

solving problems using traditional solutions in

Minangkabau.

The legalization process of local Minangkabau

content in Padang City was carried out through a

series of systematic stages and involved various

stakeholders. The first stage began with a customary

deliberation that presented niniak mamak, religious

scholars, and cardiac Bandai from various Nagari in

Padang City. Based on the results of observations and

documentation of the deliberation, it was identified

that the stakeholders' main concern was the declining

understanding of the younger generation towards

Minangkabau values and culture.

In the second stage, a series of focus group

discussions (FGD) were conducted involving

traditional figures, religious scholars, and educators

from various schools in Padang City. These FGDs

resulted in the formulation of learning materials that

integrate traditional values with Islamic principles in

accordance with the philosophy of " Adat Basandi

Syarak, Syarak Basandi Kitabullah." Analysis of the

FGD results showed that participants agreed on the

importance of formalizing Minangkabau traditional

learning in the school curriculum.

The third stage involves the legalization process

at the government level, held at an ample deliberation

(public consultation) attended by representatives of

the Education Office, academics, and community

leaders. The analysis revealed that the process of

compiling the local content curriculum of

Keminangkabauan considered five main aspects:

first, the matrilineal kinship system. Second, customs

and traditional rituals. Third, Minangkabau language

and literature. Fourth, traditional arts, and Fifth,

traditional leadership values.

The Minangkabau local content curriculum was

implemented in stages in elementary and junior high

schools in Padang City. The implementation's

evaluation results showed a positive level of

acceptance, with teachers reporting an increase in

students' understanding of Minangkabau traditional

values.

3.2 Implementation of Minangkabau

Local Content

The study results indicate that the Minangkabau

Local Content has been applied in the learning

process and integrated into various forms. The form

of application of the Minangkabau Local Content is

related to the process of re-teaching Local Cultural

Traditions, both tangible and intangible, to students

at school. Tangible cultural heritage is an artistic

element that is in the form of physical objects so that

it can be seen, touched, or moved. While intangible

cultural heritage is an artistic element that is not in

bodily form but becomes a value that is inherent in

the social and cultural life of the community

(UNESCO, 1972).

While re-teaching Local Cultural Traditions to

students, SMP N 7 Padang has designed an activity

entitled Salasa Baradaik (Traditional Tuesday). This

activity is intended to reintroduce local content to

students in a comprehensive and integrative manner.

The local content introduced through SMP Baradaik

activities is related to how understanding

Minangkabau traditions can be internalized well by

students/learners. Based on the information provided

by Mr. DS (41 years old) stated that:

Implementation of the Minangkabau Local Content for Junior High School Students in Padang City: Knowledge Construction,

Strengthening Cultural Identity, and Sustainable Development

559

“…This activity is deliberately designed with a

complex pattern so that the goal of strengthening

local content in the curriculum can achieve

maximum and targeted results. Students will

know and be able to apply it daily.” (Interview on

13 August 2024)

Salasa Baradaik (Traditional Tuesday) activities

in implementing Minangkabau Local Content such as

1) Minangkabau Etiquette Entities including

Sumbang-12, Kato Nan Ampek and Coffee Drinking

Ethics for Minang Men, 2) Procedures for Cooking

Traditional Minangkabau Food, 3) Practicing

Minangkabau Arts including Randai and Silek, 4)

Introducing Minangkabau Traditions, namely Eating

Bajamba.

The Minangkabau ethnic group is famous for its

people, who have manners and various rules of

politeness. Today, the preservation of the values of

manners and politeness is constructed for the younger

generation through local content learning. Based on

information conveyed by Mr. DS (41 years old) as

follows:

“…This explanation is accompanied by education

for students so that they can speak well and to

whom they communicate. Hopefully, our children

can apply this in their daily lives.” (Interview on

13 August 2024)

This is not only an effort to preserve culture but

also very closely related to the formation of character

values to support the quality of human resources with

moral and ethical values. The relevance of instilling

these values of politeness is a realization of the

preservation of intangible cultural heritage.

Instilling these values is carried out by conveying

the rules followed by direct practice. The instillation

of the Sumbang-12 and Kato Nan-Ampek rules

begins by explaining what is not allowed/prohibited

for Minangkabau women to do. This sumbang

includes sumbang duduak (sit), sumbang tagak

(stand), sumbang jalan, sumbang kato (say) ,

sumbang caliak (see) , sumbang makan, sumbang

pakai, sumbang karajo (work) , sumbang tanyo (ask)

, sumbang jawek (answer) , sumbang bagaua

(socialize) and the nature of the contribution (nature)

. Based on the information provided by Mr. DS (41

years old) as follows:

"...One of the agendas of the Salasa Baradaik

(Customary Tuesday) activities is to re-teach

Minang women how to act and behave in ways

that reflect their identity." (Interview dated 13

August 2024)

Students are given education related to how to

speak well. To older people, the speech used is known

as kato mandaki (climbing words). To older people,

students are expected to use polite language and good

speech. Furthermore, younger people use kato

manurun (descending words). When students are

facing and communicating with younger people, they

should use gentle speech. When speaking to those the

same age as us, use kato mandata (horizontal words).

And the etiquette of talking to respected people is

kato malereang (sloping words).

Source: Researcher Documentation.

Figure 1: Coffee Drinking Etiquette for Minang Men.

The coffee culture is inseparable from the

presence of Papua, which is identical to the

headquarters of Minang men. The characteristics of

the coffee culture in Minang can be seen from the

presentation and ethics of drinking coffee. Coffee is

served in lapau using small cups with a composition

of traditional ingredients. The composition of the

traditional ingredients in question uses palm sugar as

an additional sweetener in coffee and cinnamon and

is complemented with cardamom. Students are then

also taught the ethics of drinking coffee, starting from

drinking while sitting and not talking when drinking.

Still, they may be interspersed with talking until the

coffee is finished.

In addition to being famous for its ethical values

and politeness, the Minangkabau ethnic group is also

very well-known for its variety of traditional foods.

Students are indeed expected to not only be able to

eat, but also to know the process of making these

traditional foods. A complex explanation begins with

the ingredients used, the philosophy of the ingredients

used, and the technical aspects of making them.

On this occasion, students and teachers synergize

to make traditional dishes including sala, pinyaram

cake, talam cake, lapek, and so on. Some of the

conventional Minangkabau foods taught to students

are foods often served at events, be it wedding parties,

malewakan gala datuak penghulu events, and other

official events in Minangkabau. The results of this

ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science

560

cooking are then exhibited in the Minangkabau Local

Content exhibition.

Art is an important heritage that must also be

maintained amidst the development of today's

popular cultures. Few students or young generations

are busy with international arts and forget their

traditional regional arts. This is the basis for the

implementation of the silek parade and festival as

conveyed by Mr. DS (41 years old) below:

“…The basis for implementing the arts parade and

silek festival performance as an event to rekindle

the spirit of students as the younger generation to

be proud of regional arts.” (Interview on 13

August 2024)

In this activity, students are introduced to one of

the traditional musical instruments of Minangkabau,

namely talempong. They are given an understanding

of the basic nature of traditional musical instruments

of Minangkabau, activities that allow the use of

traditional musical instruments talempong, the

function of traditional musical instruments

talempong, and the technical use that is directly

practiced by students in a series of parade activities.

Source: Researcher Documentation.

Figure 2: Talempong Art.

The introduction of talempong art is part of the

effort to preserve local tangible cultural heritage. If

these physical objects are not preserved, they will

eventually become extinct and will no longer have

any value for the younger generation. Based on

information provided by Mr. DS (41 years old), it is

stated that:

“…It is hoped that in the future students will not

only be familiar with foreign arts, such as K-POP,

but will also be familiar with and play their

regional traditional arts.” (Interview on 13 August

2024)

By holding these activities after this, students will

develop an emotional bond with traditional musical

instruments, especially talempong, which is one of

the traditional Minangkabau music. The emotional

bond that is built can help preserve local cultural

heritage and identity.

Source: Researcher Documentation.

Figure 3: Randai Game.

In addition to traditional musical instruments, the

conventional game of randai is also a typical

Minangkabau art. Randai is an integral art that

combines songs, dances, drama, music, and silat. This

art only exists in West Sumatra and will not be found

in other areas. This activity facilitates students'

expression of creativity and innovation. Students '

creativity can be seen in how they design stories

related to the legends and dynamics of Minangkabau

society.

The story, designed as a script, is staged as a theater

attraction. Students divided into several small groups

display their creativity through a performance

exhibition. Based on information provided by Mr. DS

(41 years old) as follows:

“…This show is not just entertainment, but more

than that, the essence is that students can express

their ideas and innovations while still paying

attention to cultural values.” (Interview on 13

August 2024)

Integration of art as part of entertainment with

cultural values and innovation can transform cultural

values and become a means/event to explore deeper

ideas, innovations, and creativity from students. This

activity is an actualization of the preservation of

intangible cultural heritage.

Makan bajamba (eating together) is one of the

traditions in Minangkabau. This tradition of eating

together is an event to strengthen the values of

togetherness, equality, and cooperation. In line with

the information conveyed by Mr. DS (41 years old)

as follows:

“…We know that today, children rarely carry out

the tradition of eating bajamba. The biggest risk is

that local cultural values will be eroded; to

Implementation of the Minangkabau Local Content for Junior High School Students in Padang City: Knowledge Construction,

Strengthening Cultural Identity, and Sustainable Development

561

minimize this risk, children are invited to eat

bajamba to continue to remember and love the

cultural heritage of their ancestors.” (Interview on

13 August 2024)

bajamba eating performance (eating together) starts

from the preparation stage, serving to

implementation. In this case, students are taught

directly how to technically and substantially eat

bajamba. The plate or pan used is called a tray, which

starts from the serving process. Students are then

directed to make a line parallel to the tray in front of

them. The manners and etiquette of eating bajamba (a

large meal) begins with prayer while sitting cross-

legged.

Source: Researcher Documentation.

Figure 4: Eating Bajamba with Minangkabau Tradisional

Food.

Students are expected to prefer the

implementation of this bajamba meal. It is not only an

effort to preserve intangible local cultural heritage,

but it can also be used as an event to re-grow students'

moral values, which include the values of

togetherness, the spirit of cooperation, and manners

and ethics.

Schools are strategic institutions where the

process of forming the next generation of the nation's

future occurs. Current global developments

significantly impact the possibility of erosion of local

and national cultural values. Creating a culture-based

character education pattern is essential to creating a

quality generation without ignoring local cultural

values. (Solissa, Hayati, Rukhmana, & Muharam,

2024).

The regional cultural crisis is a crucial issue, so

efforts must be made to raise awareness of the

preservation of regional culture. (Indriani, Dewi, &

Hayat, 2024)Several activities carried out by SMP N

7 Padang are all part of implementing

Keminangkabauan Local Content. Implementing

Regional Local Content is an essential part of efforts

to preserve regional culture and identity among the

younger generation. It is also closely related to efforts

to rebuild knowledge related to regional culture for

the younger generation.

Activities that preserve local culture are not only

about providing knowledge to the younger

generation; the integration of regional cultural

elements in school activities is an integral part of

forming students' character. (Suhendar, 2024). Some

of the characteristics internalized through these

activities are family values, cooperation, discipline,

and respect for the natural and social environment.

3.3 The Impact of Implementation of

Minangkabau Local Content for

Students

The results of this study indicate that the

implementation of Minangkabau Local Cultural

Content has a positive impact on students, especially

in the formation of students' knowledge of various

local cultural values and traditions. Junior High

School students in Padang City, included in the

Generation Z group, re-understand their ancestral

cultural heritage, which has begun to fade in their

memories. This is revealed from the expression of...

One of the students, that;

“…This local content builds our knowledge about

various Minangkabau cultural traditions we no

longer know. We are taught to understand various

values, rules, manners, and various Minangkabau

traditions that we do not know so that it slowly

forms our awareness of our traditions” (Interview,

10 September 2024)

FY (15) also expressed something similar:

“…We understand more about Minangkabau

culture, as the original culture of our region today.

It turns out that Minang culture is very rich in art,

customs, traditions, and even traditional food. On

the Tuesday Baradaik agenda, we were taught

many things. Not only socialization but also

practicing various forms of Minangkabau regional

traditions directly, even being taught to cook

typical Minangkabau food, such as rendang

(Interview, 14 August 2024)

The statement above shows that the practice of

Minangkabau cultural learning impacts increasing

students' knowledge of their culture. Various forms of

local cultural values and traditions are continuously

internalized to students through weekly compulsory

school programs. They slowly learn and understand

multiple traditions, cultural values,

ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science

562

behaviors/attitudes, arts, and traditional cuisines they

have rarely encountered in their environment.

The formation of students' knowledge about

heritage also slowly forms their awareness of their

own cultural identity. This also increases their desire

to explore their ancestral cultural heritage further,

even the awareness to preserve the cultural heritage.

Love for traditional values is starting to form again in

students, along with the internalization of their

culture of these values. This was revealed by RM, one

of the students, that:

“…Currently, I am very interested in learning

more about Minangkabau cultural values. Before

learning a lot about Minang culture, I preferred

Korean culture. However, it turns out that Minang

culture is much more interesting. I am proud to be

a Minangkabau…” (Interview, 15 September

2024)

The informant's statement above was also reinforced

by DS, a teacher at Padang City Middle School, that:

“…This local content of Keminangkabauan has

many positive impacts on students. Students enjoy

the process of learning about the various cultural

heritages of their ancestors. They become more in

love with Minang culture, even in terms of their

attitudes, they are also starting to change in a more

positive direction…” (Interview, 30 August 2024)

The statement above provides information that the

implementation of Minangkabau Local Content has a

positive impact on students. It significantly increases

their knowledge of various elements of their own

culture, fosters a sense of pride and ownership of

culture, and even increases awareness of preserving

various Minangkabau cultural heritages. These

findings can be recommendations for stakeholders to

consider maintaining this positive program in the

future, and the impact will be even more significant if

this practice becomes part of the curriculum, not just

local content.

Understanding these cultural elements is essential

because it can shape a person's awareness of their

cultural identity. (Jacobson, Hall, & Gay,

1997)According to Stuart Hall, cultural identity is

formed in a person through a process of continuous

creation and internalization, along with their

experiences and life history. (Hall, 1990). This

internalization of cultural values forms the memory

of culture, which also impacts the creation of

collective awareness to become that cultural identity.

(Foscarini, 2018).

In the context of this study, internalization of

cultural values through local content also impacts the

formation of students' character. This is in line with

research conducted by Hieronimus Canggung Darong

et al. (2021) And research by Sri Suhartini et al.

(2019) Learning related to local culture and wisdom

positively impacts the construction of students'

character. In this case, schools become a medium that

plays a vital role in shaping students' character,

including their concern for cultural sustainability

through learning based on local cultural content.

(Hidayati, Waluyo, & Winarni, 2020; Huitt, 2004;

Lee, 2009).

4 CONCLUSIONS

The results of this study indicate that the

implementation of local Minangkabau content has an

impact on increasing the knowledge of Junior High

School students in Padang City on various forms of

cultural heritage that have begun to disappear from

their memory. Internalizing cultural values slowly

also increases their awareness of their cultural

identity. This method indirectly builds pride in local

Minangkabau culture. This is undoubtedly important

for the younger generation of Minangkabau,

especially Gen Z, who are shifting their attention to

popular culture rather than the local culture of their

ancestral heritage. Increasing knowledge, pride, and a

sense of ownership of culture certainly impact the

sustainability of Minangkabau culture in the future.

The results of this study provide

recommendations for the continued consistent

implementation of local Minangkabau content in

schools in West Sumatra because it has a real positive

impact on students' awareness of preserving local

culture, including making a positive contribution to

the formation of their character. This program can

also be a role model implemented in other schools in

Indonesia as a form of effort to preserve a local

culture that is beginning to be replaced by popular

culture and a basis for forming student character

through educational institutions.

This study is limited to investigating the

implementation of local Minangkabau content

practices and their impact on students' awareness of

their cultural identity, but has not yet analyzed in

depth how the character of students who are

generation Z can be formed and changed. Therefore,

to fill this limitation, it is recommended that further

research discuss the impact of local culture-based

local content program practices on changes in the

character of generation Z. This research is important

to provide recommendations to policy makers so that

Implementation of the Minangkabau Local Content for Junior High School Students in Padang City: Knowledge Construction,

Strengthening Cultural Identity, and Sustainable Development

563

programs in schools support the realization of

sustainable education.

ACKNOWLDGMENTS

We would like to thank the informants who have

provided a lot of information as part of the database

for this article. The authors also are grateful to the

Universitas Negeri Padang for funding this research

REFERENCES

Abdiyantoro, R., Fitri, M., Gunawan, G., Istan, M., &

Gusmuliana, P. (2024). Pelaksanaan Proyek Penguatan

Profil Pendidikan Pancasila Studi pada Tema Kearifan

Lokal. Indonesian Journal of Innovation

Multidisipliner Research, 2(2), 60–69.

https://doi.org/10.31004/ijim.v2i2.80

Agus, S., Indra, NoviansyahAgus, S., Indra, N., & Farah, T.

(2022). EduInovasi : Journal of Basic Educational

Studies EduInovasi : Journal of Basic Educational

Studies. Journal of Basic Educational Studies, 2(1), 85–

97., & Farah, T. (2022). Implementasi Pelestarian

Kearifan Lokal pada Mata Pelajaran Sosiologi Melalui

Kegiatan P5 Berbasis Contextual Learning. Journal of

Basic Educational Studies, 2(1), 85–97.

Darong, H. C., Jem, Y. H., & Niman, E. M. (2021).

Character building: The insertion of local culture values

in teaching and learning. JHSS (Journal of Humanities

and Social Studies), 5(3), 252–260.

Dewi, D. K., Safitri, D., & Sujarwo. (2024). Efektivitas

Project Penguatan Profil Pelajar Pancasila Dalam

Meningkatkan Pengetahuan Kearifan Lokal Budaya

Betawi Pada Kurikulum Merdeka Di Mtsn 36 Jakarta.

Cendikia, 2(3), 454–474.

Dewi, I. F., Afriza, E. F., & Gumilar, G. (2024).

Implementasi kurikulum merdeka melalui profil pelajar

pancasila (P5) dalam pembentukan karakter peserta

didik di SMA Negeri 1 Karangnunggal. Jurnal Sains

Student Research, 2(4), 959–965.

Foscarini, G. (2018). Collective memory and cultural

identity. Ethnologies, 39(2), 81.

https://doi.org/10.7202/1051665ar

Hall, S. (1990). Cultural Identity and Diaspora. In J.

Rutherford (Ed.), Identity: Community, Culture,

Difference (pp. 222–238). London: Lawrence &

Wishart.

Hidayati, N. A., Waluyo, H. J., & Winarni, R. (2020).

Exploring the Implementation of Local Wisdom-Based

Character Education among Indonesian Higher

Education Students. International Journal of

Instruction, 13(2), 179–198.

Huitt, W. (2004). Moral and character development.

Educational Psychology Interactive, 1–10. Retrieved

from

http://www.edpsycinteractive.org/topics/morchr/morch

r.html

Indriani, E. D., Dewi, D. A., & Hayat, R. S. (2024). Krisis

Budaya Tradisional: Generasi Muda dan Kesadaran

Masyarakat di Era Globalisasi. Indo-MathEdu

Intellectuals Journal, 5(1), 77–85.

Jacobson, J., Hall, S., & Gay, P. Du. (1997). Questions of

Cultural Identity. The British Journal of Sociology,

48(1), 153. https://doi.org/10.2307/591920

Kamila, N., & Hayati, N. (2023). Penerapan P5 Dalam

Membentuk Karakter Peserta Didik Di Smp Taruna

Islam Al-Kautsar. 1(2), 77–86.

Lee, C. (2009). The planning, implementation and

evaluation of a character‐based school culture project in

Taiwan. Journal of Moral Education, 38(2), 165–184.

Manalu, N. H. (2022). Integration of P5 in Local Wisdom-

Based Social Studies Learning as a Form of

Strengthening the Pancasila Student Profile in Junior

High Schools. Kompleksitas Konflik Ukraina-Rusia,

Vol. 12, N(Konflik Ukraina-Rusia), 39–48. Retrieved

from https://doi.org/10.37630/jpi.v12i1.617

Miles, M. B., & Huberman, A. M. (1994). Qualitative Data

Analysis. SAGE Publication.

MKM, L., Usman, A., & Hidayati, N. (2024). Penanaman

Karakter Gotong Royong Melalui Tema

Kewirausahaan dan Kearifan Lokal pada P5 Kurikulum

Merdeka. Jurnal Teknologi Pendidikan, 1(3), 10.

https://doi.org/10.47134/jtp.v1i3.86

Muktamar, A., Yusri, H., Reski Amalia, B., Esse, I., &

Ramadhani, S. (2024). Transformasi Pendidikan:

Menyelami Penerapan Proyek P5 untuk Membentuk

Karakter Siswa. Journal of International

Multidisciplinary Research, 2(2), 5. Retrieved from

https://journal.banjaresepacific.com/index.php/jimr

Ningsih, R., & Fatmawati, F. (2024). Realitas Kesantunan

Berbahasa Gen-Z di Era Digital. Jurnal Onoma:

Pendidikan, Bahasa, Dan Sastra, 10(1), 215–224.

Solissa, E. M., Hayati, A. A., Rukhmana, T., & Muharam,

S. (2024). Mengembangkan Pendidikan Karakter

Berbasis Budaya Menuju Society 5.0 Everhard. Journal

of Education, 06(02), 11327–11333.

Suhartini, S., Sekarningrum, B., Sulaeman, M., &

Gunawan, W. (2019). Social construction of student

behavior through character education based on local

wisdom. Journal of Social Studies Education Research,

10(3), 276–291.

Suhendar, A. (2024). Inovasi Kurikulum dalam

Pembentukan Karakter Peserta Didik Melalui

Pengembangan Kurikulum Muatan Lokal Aswaja.

Epistemic: Jurnal Ilmiah Pendidikan, 3(3), 365–380.

UNESCO. (1972). Convention Concerning The Protection

of The World Cultural and Natural Heritage. Paris.

Wali Kota Padang. (2024). Peraturan Wali Kota PAdang

Nomor 6 tahun 2024. Padang. Retrieved from

https://jdih.padang.go.id/po-

content/uploads/pw_6_tahun_2024_664c4abb04d71.p

df.pdf

Zahratu, N. S., Putri, K. F., Lestari, H. A. D., Syahladin, F.

R., & Sitanggan, F. (2023). Aktualisasi Kebudayaan

Dalam Implementasi Kurikulum Merdeka Di Sman 3

ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science

564

Cibinong. NUSRA: Jurnal Penelitian Dan Ilmu

Pendidikan, 4(4), 1181–1192.

https://doi.org/10.55681/nusra.v4i4.1790

Zis, S. F., Effendi, N., & Roem, E. R. (2021). Perubahan

perilaku komunikasi generasi milenial dan generasi z di

era digital. Satwika: Kajian Ilmu Budaya Dan

Perubahan Sosial, 5(1), 69–87.

Implementation of the Minangkabau Local Content for Junior High School Students in Padang City: Knowledge Construction,

Strengthening Cultural Identity, and Sustainable Development

565