Local Knowledge as a Catalyst for Gender Equality in Medan’s
Multicultural Society
Ratih Baiduri
a
, Sulian Ekomila
b
, Supsiloani
c
and Ayu Rulyani
d
Anthropology Education Study Program, Faculty of Social Sciences, Universitas Negeri Medan, Indonesia
Keywords: Local Wisdom, Multicultural Education, Gender Equality, Participatory Action Research, Inclusive
Curriculum.
Abstract: This study aims to explore local wisdom's role in shaping educational prospects within Medan’s multicultural
society through a gender anthropology perspective. Medan's diverse ethnic groups Batak Toba, Mandailing,
Karo, Pakpak, Nias, Melayu, Minang, Aceh, Jawa, Sunda, and Tionghoa, possess rich traditions that influence
views on education and gender equality. To align local wisdom with SDGs 4 (Quality Education) and 5
(Gender Equality), culturally responsive materials reflecting these traditions should be integrated into school
curricula. For instance, Minang matrilineal practices can foster gender parity, while Malay Islamic teachings
underscore the value of universal education. Teacher training should focus on leveraging local wisdom to
create inclusive and equitable classroom environments. Additionally, community-driven initiatives like
storytelling sessions and digital archives can highlight local wisdom’s relevance to education and gender
equality. Using a qualitative approach grounded in Participatory Action Research (PAR), this study engages
these ethnic groups to examine their cultural practices and educational experiences. The findings reveal that
local wisdom significantly enhances access to education for both genders while promoting shared values and
unity across Medan’s diverse communities.
1 INTRODUCTION
The issue of gender equality in multicultural urban
societies, such as Medan City, has become an
important focus in various academic discussions and
public policies. In multicultural urban societies like
Medan City, the issue of gender equality is one of the
complex matters that requires in-depth attention. The
city of Medan, as a center of ethnic diversity, has
become a complex social laboratory, inhabited by
various ethnic groups such as Batak Toba,
Mandailing, Karo, Malay, Aceh, Minang, Javanese,
Sundanese, Chinese, and Nias living side by side.
Ethnic groups living side by side in a complex
urban context have various cultural values that shape
societal views on gender roles, especially in access to
and opportunities for education. Each ethnic group in
Medan has local wisdom passed down through
generations, which influences how the roles of
a
https://orcid.org/0009-0004-4998-1388
b
https://orcid.org/0000-0003-3869-0783
c
https://orcid.org/0009-0006-9057-8210
d
https://orcid.org/0009-0000-3141-4378
women and men are perceived in social, cultural, and
educational contexts. In this context, gender equality
is essentially influenced not only by global norms but
also by local knowledge or local wisdom from each
ethnic group. Local wisdom serves as a foundation for
shaping values and even norms that prevail in society,
including in terms of gender roles and access to
education.
Local knowledge is critical for developing the
values and conventions that govern societal
interactions in multicultural settings such as Medan,
particularly in terms of gender roles and educational
access. Unfortunately, traditional knowledge systems
are frequently ignored in formal schooling. To solve
this, government policies must incorporate local
knowledge into the educational system in order to
develop a culturally responsive curriculum that
represents the distinct values of Medan's varied ethnic
communities. Integrating matrilineal practices from
614
Baiduri, R., Ekomila, S., Supsiloani, and Rulyani, A.
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society.
DOI: 10.5220/0013411800004654
In Proceedings of the 4th International Conference on Humanities Education, Law, and Social Science (ICHELS 2024), pages 614-633
ISBN: 978-989-758-752-8
Copyright © 2025 by Paper published under CC license (CC BY-NC-ND 4.0)
the Minang community, for example, or honoring
women's educational contributions within Batak
culture, can both challenge and promote gender
inclusion. According to research, students engage
more fully with instructional content that represents
local customs, promoting empowerment and mutual
respect.
Furthermore, incorporating local wisdom into
educational policy might help to sustain cultural
identities in the face of globalization and
urbanization, which frequently marginalize
traditional traditions. Institutionalizing local
knowledge guarantees that future generations acquire
not only global competencies but also a profound
appreciation for their cultural heritage. By advancing
gender equality and high-quality education, this
strategy advances the Sustainable Development
Goals (SDGs 4 and 5). In scientific education, for
example, indigenous knowledge systems can improve
academic achievement while also supporting
sustainable practices that are consistent with local
customs. Kabeer (2016) underlines the importance of
culturally based techniques in achieving gender
equality and social transformation, particularly in
communities with strong cultural links. This
integration addresses educational gaps while also
fostering a more equitable and united community.
As one of the largest cities in Indonesia, Medan
City is a true portrait of the ethnic and cultural
diversity that shapes the social and cultural identity of
its society. With a population consisting of various
ethnic groups such as Batak Toba, Mandailing, Karo,
Pak Pak, Nias, Malay, Minang, Aceh, Javanese,
Sundanese, and Chinese, intercultural interactions in
daily life have become an inevitable phenomenon.
The city of Medan serves as a dynamic exchange hub
for social and cultural values, where the local wisdom
of each ethnic group influences each other and
contributes to the formation of shared cultural
practices. In this context, the study of local wisdom is
not only important in understanding the culture of
each ethnic group but also how they adapt to and
adopt values relevant to gender relations.
Local wisdom, as knowledge that develops from
the collective experiences of the local community,
serves as an important foundation in shaping social
relationships and strengthening cohesion among
groups (Suryadinata, 1997). In the city of Medan, the
process of intercultural interaction results in the
adoption of local wisdom values that play an
important role in shaping gender dynamics. In the
multicultural society of Medan City, differences in
traditions and local practices result in different access
patterns for men and women, especially in terms of
educational opportunities.
For example, in Batak Toba culture, although it is
known for its patriarchal societal structure, the role of
women in family economic activities is often
informally recognized, reflecting the presence of
space for gender equality in certain contexts
(Harahap, M., 2015). In the patriarchal Batak Toba
ethnic group, education is currently viewed as the key
to improving the social and economic status of
families for both boys and girls. On the other hand,
the Mandailing and Karo ethnic groups view
education as a fundamental right that must be
accessible to all children regardless of gender.
Furthermore, the Malay and Minang ethnic groups
are known for their matrilineal values, which give an
important role to women in family decision-making
and inheritance (Abdullah, 2018). The interaction
between these values in the multicultural context of
Medan creates an opportunity to understand how
gender is articulated and negotiated amidst cultural
diversity. This shows that local wisdom has a
significant influence in determining access to
education while also shaping gender mainstreaming
in society, especially in multicultural communities
(Kabeer, 2016; Smith, 2016).
This article will discuss the role of local
knowledge as an agent of change in promoting gender
equality in the multicultural society of Medan City.
Through an analysis of findings on the relevance of
local wisdom to multicultural education, this paper
seeks to demonstrate that local knowledge can serve
as a strong foundation for achieving social cohesion,
gender justice, and the reduction of ethnic conflicts in
this city (Cornwall, 2015). Through an exploration of
local wisdom and the role of transculturalism, this
article also contributes to the discussion on
innovation in multicultural education as an effort to
strengthen social integration and promote gender
equality (Sen & Nussbaum, 2017).
Although research on gender equality in a
multicultural context has been extensively conducted,
the approach focusing on the role of local wisdom as
a catalyst for social change is still relatively
underexplored. This research offers a new
contribution to gender equality studies by
highlighting how local wisdom in the city of Medan
can accommodate the mainstreaming of gender roles
amidst a continuously evolving society. This research
provides novelty in two main aspects. The first and
foremost novelty of this research lies in the
perspective of transculturalism. This perspective
emphasizes the phenomenon where various ethnic
groups not only maintain their traditional values but
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
615
also interact with each other and adopt best practices
from other cultures that can support gender equality,
especially in access to education for women. This
shows that local wisdom is not static but continues to
adapt to the challenges of modernity, such as gender
mainstreaming and demands for social justice. This
aligns with the view that local wisdom is dynamic and
continuously evolving, as described by Sutrisno
(2018), who emphasizes that local wisdom should not
be seen as a static element but rather as a social
resource capable of adapting to the demands of
changing times.
Research focusing on the exploration of local
wisdom forms relevant to gender issues in the
multicultural society of Medan City, highlighting
how local knowledge originally from one ethnic
group is adopted by another, offers a new
understanding of how local wisdom can serve as a
tool to promote gender equality and harmony. For
example, the cultural exchange between the Minang
and Karo ethnic groups in recognizing the role of
women in society demonstrates the transfer of gender
values that support gender equality more broadly
(Abdullah, 2018).
This research also highlights the process of
transculturalism in the city of Medan, which allows
inclusive and progressive gender values to spread
across ethnic boundaries. In highly pluralistic
societies, such as in the city of Medan, the process of
interaction and cultural exchange contributes to the
formation of more inclusive social norms.
Specifically, this research found that norms that used
to tend to restrict women's access to education are
now becoming more relaxed, in line with the
increasing awareness of the importance of education
for the well-being of families and communities as a
whole. For example, in the Batak Toba society, which
used to be more patriarchal, there is now a significant
change where families are beginning to equalize
education for boys and girls. This is in line with
Holst's (2017) view, which states that local values can
serve as a primary driver of social change in
multicultural societies by providing space for
dialogue and the adjustment of gender norms.
A detailed case study of the Batak Toba
community in Medan reveals how local knowledge
can drive meaningful changes in education and
gender equality. While Batak Toba society is
traditionally patriarchal, with men dominating
decision-making and resource allocation, the
principles of Dalihan Na Tolu, which emphasize
mutual respect, accountability, and cooperation have
facilitated greater female participation in education.
Recent shifts show families increasingly valuing
education for daughters, recognizing its benefits for
familial and communal well-being. This cultural
ethos has encouraged equitable resource distribution
for girls’ education, reflecting a broader trend
towards shared growth and social transformation
(Sibarani, 2019). Similarly, the Minang community,
guided by its matrilineal system and the philosophy
of Adat Basandi Syarak, Syarak Basandi Kitabullah,
prioritizes women's education. This system
emphasizes women's roles in managing family assets
and preserving cultural traditions, leading to higher
rates of higher education among Minang women
compared to other groups in Medan (Abdullah, 2018).
The Chinese community in Medan provides
another compelling example, with Confucian values
such as xiao (filial piety) and guanxi (social
connections) underpinning its commitment to
education for both boys and girls. Chinese-run
schools promote equal access to quality education,
fostering academic success and socioeconomic
advancement for both genders. This dedication has
influenced other ethnic groups in Medan,
encouraging them to adopt similar norms regarding
education and gender equity (Tan, 2020).
The dynamic interaction between these traditions
and broader societal trends illustrates how
transculturalism has transformed Medan’s
educational landscape. Communities like the Malay
and Acehnese have integrated elements of Minang
and Chinese educational practices, demonstrating that
local wisdom evolves through interethnic exchanges,
enhancing inclusivity and reducing educational
inequalities in Medan’s multicultural context.
In a broader context, this research also offers a
new perspective on multicultural education. In the
multicultural society of Medan City, education not
only serves as a tool to build social cohesion but also
as a means to create more inclusive gender equality.
As stated by Banks (2015), successful multicultural
education must be able to integrate local wisdom as
an important element to foster a deeper understanding
of social values, including gender equality.
This research expands the academic discussion on
the interaction between gender, education, and local
wisdom in multicultural urban communities. The
findings of this research affirm that local knowledge
remains relevant and even plays a strategic role in
advocating for women's rights, especially in the
context of education, amidst the growing global issue
of gender mainstreaming. The adoption of gender
equality values by various ethnic groups in Medan
demonstrates how the process of transculturalism can
drive inclusive and sustainable social innovation.
ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science
616
The second novelty of this research lies in the in-
depth exploration of the role of local wisdom in
facilitating equal access to education for both women
and men within the context of an urban multicultural
society. Unlike previous research that focused more
on gender equality from the perspective of national or
global policies, this study highlights how intercultural
interactions and the adoption of local values in
diverse societies like Medan can create significant
changes in societal views on gender roles. This is in
line with recent findings in gender studies that
highlight the importance of local and participatory
approaches in driving sustainable social change,
especially in regions with high ethnic diversity (Sen
Nussbaum, 2017).
Even if local knowledge is essential for promoting
gender equality and social cohesiveness, it is critical
to address any potential prejudices ingrained in
particular cultural customs. Some longstanding
behaviors, while firmly ingrained in cultural identity,
may unintentionally reinforce gender norms or limit
women's possibilities. For example, the Batak Toba
community's patriarchal framework may hinder
women's access to leadership and education.
Similarly, gender biases may remain in matrilineal
communities like the Minang, limiting women's
duties to domestic or familial realms despite their
inheritance rights. These traditions must be critically
examined to ensure that they are consistent with
contemporary educational aims and do not perpetuate
gender disparities. Rahman (2018) emphasizes the
need of evaluating traditional behaviors via a gender
lens in order to uncover and remove latent prejudices
that prevent women's empowerment in society.
To counteract these biases, measures must be
developed that maintain the traditional significance of
local wisdom while encouraging gender-inclusive
behaviors. One strategy is to incorporate gender
analysis into the interpretation of local knowledge,
allowing for the discovery of activities that may
unintentionally maintain gender inequality.
Integrating gender-responsive teaching approaches
into teacher education programs, for example, can
assist educators in recognizing and addressing gender
biases in cultural traditions. In Indonesia, the Ministry
of Education's Gender Equality and Justice
curriculum attempts to raise gender awareness while
also respecting cultural variety.
This curriculum empowers teachers to challenge
ingrained gender stereotypes while advocating
inclusive ideas that are consistent with both local
wisdom and global gender equality requirements.
Susanto and Sari (2019) claim that by promoting the
reinterpretation of indigenous wisdom in ways that
benefit women in education, these initiatives have
effectively increased gender equality.
Globally, comparable initiatives have been made
to reinterpret traditional behaviors in order to achieve
gender equality. In Kenya, the Reinterpreting
Cultural Practices initiative works with local
communities to reform traditional norms that limit
women's rights, such as inheritance and education.
This project encourages communication between
women's organizations and community leaders in
order to modify local customs to conform to modern
gender equality norms. As a result, gender-sensitive
policies have been introduced in many rural regions,
allowing indigenous knowledge to coexist with
gender equality ideals. Similarly, in Canada,
indigenous cultural revitalization programs guarantee
that traditional traditions are modernized to empower
women while also protecting cultural history.
Existing literature shows that locally-based
approaches are often more effective in creating social
change than top-down policies, especially in terms of
gender equality and education (Cornwall, 2015). In
this context, the findings of this research strengthen
the argument that local knowledge can be an adaptive
tool for social transformation. The Batak Toba, Karo,
and Mandailing communities, for example, have
demonstrated how traditional values can be integrated
with modern principles to improve access to
education for women without abandoning their
cultural identity. This phenomenon not only reflects
local dynamics but also provides evidence that local
wisdom-based approaches can be effective solutions
in the context of urban multiculturalism, as found in
Kabeer's (2016) study on the implementation of local-
based gender policies in various global communities.
Next, the third finding relates to the participatory
action research (PAR) approach, involving various
ethnic communities to understand how local wisdom
from different ethnic groups in Medan City shapes
views on access to education and gender equality.
Based on this approach, the research findings show
that although there are still variations in the practice
of local wisdom by each ethnic group in the socio-
cultural life of Medan City, the manifestation of
gender equality in education is becoming stronger
through the intercultural interactions occurring in
Medan society. This is in line with the findings of
Adhikari (2019), who compared gender equality in
Indonesia and Thailand. These findings are also
relevant to Reinicke's (2019) perspective, which
emphasizes the importance of using a community-
based approach to accelerate social change.
In this research, the active involvement of
Medan's ethnic communities, who serve as
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
617
informants, is crucial for understanding their
perspectives on adapting local values to be more
inclusive of women’s roles in education. The
participatory approach adopted enables a deeper
exploration of how various ethnic groups understand
and practice gender equality within educational
contexts. Unlike conventional methods that
emphasize structural analysis, this approach actively
involves the community, revealing that local wisdom
not only shapes views on gender roles but also serves
as a dynamic tool for responding to social and cultural
changes.
Integrating local wisdom into multicultural
education curricula holds significant potential for
advancing gender equality and mitigating social
conflicts (Suparno, 2019). Recognizing local wisdom
as a key component of multicultural education
enriches cultural identity and supports collective
efforts toward social development goals, including
gender equality (Sari, 2021). As Geertz (1973) notes,
local knowledge provides essential moral and social
guidance, making it highly relevant for
mainstreaming gender equality within Medan’s
multicultural dynamics.
Thus, this research not only contributes to the
literature on local wisdom and multiculturalism but
also highlights the role of local wisdom in the
collective efforts to achieve gender equality in
Medan. This study also provides practical
recommendations for policymakers to integrate local
wisdom into the educational framework as a way to
promote social harmony and gender equality in a
multicultural society.
2 RESULT AND DISCUSSION
This research uses a qualitative method with a
participatory action research (PAR) approach to
explore the role of local wisdom in supporting gender
equality, particularly in access to education in the
multicultural community of Medan City. The PAR
approach was chosen because it has the strength to
involve active participation from ethnic communities,
not only as research subjects but also as research
subjects directly involved in the investigation process.
In this context, PAR allows researchers to collaborate
with community members from various ethnic
groups—such as Batak Toba, Mandailing, Karo,
Pakpak, Nias, Melayu, Minang, Aceh, Javanese,
Sundanese, and Chinese—to understand how their
local wisdom affects access to education for boys and
girls (Kemmis, McTaggart, & Nixon, 2014). The
researchers do not only act as observers but also
collaborate with participants to understand and
address the social issues faced by the community
(Reason & Bradbury, 2015). This approach also helps
create interactive dialogues that enrich research
outcomes and open up space for desired social change,
particularly in terms of gender mainstreaming.
Through direct engagement, this approach allows
researchers to explore social dynamics and local
values that influence gender equality across various
ethnic groups.
The qualitative approach allows researchers to
gain a deep understanding of the experiences,
perceptions, and views of the community regarding
gender roles and access to education for women. Data
were collected through in-depth interviews, focus
group discussions (FGD), and participatory
observations. Researchers are trying to explore how
each ethnic group, such as Batak Toba, Mandailing,
Karo, Pakpak, Nias, Melayu, Minang, Aceh, Jawa,
Sunda, and Chinese, interprets and practices local
wisdom related to access to education and gender
equality (Wallerstein & Duran, 2017). Interviews
were conducted with various stakeholders, including
community leaders, parents, educators, and students,
to obtain a holistic picture of the influence of local
traditions and values in promoting gender equality.
Next, the results of this data collection are presented
to the community for joint reflection. At this stage,
participants are given the opportunity to interpret and
provide feedback on the initial findings of the
research. Finally, the action stage includes
recommendations for changes resulting from the
collaboration between researchers and the
community.
This research includes participants in the
decision-making process at every stage of the study,
from problem conceptualization to data analysis,
which is related to the participatory aspects of PAR.
This engaged engagement not only strengthens the
validity of the results but also promotes community
empowerment to actively participate in long-term
social transformation (Kemmis, McTaggart, & Nixon,
2014). In order to uncover important patterns that
emerge from the data, data analysis is done gradually
and thematically. This is especially relevant when it
comes to the influence of local knowledge on
perspectives on gender equality and educational
opportunities among different ethnic groups (Saldaña,
2016).
The advantage of the PAR approach is its ability
to create a reciprocal relationship between
researchers and the community, where the local
knowledge involved can be learned and
simultaneously developed to support the agenda of
ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science
618
social change (Heron & Reason, 2016). This is very
important in this research, considering the main
objective is to promote gender equality and improve
access to education for women in the city of Medan,
based on local wisdom from various ethnic groups.
The participatory action research (PAR) strategy
utilized in this study emphasizes the value of
academic and community involvement in solving
challenges such as gender equality in education. An
important follow-up to the research findings is to
organize workshops to facilitate community debates
regarding local knowledge and its role in achieving
gender equity. These workshops aim to validate
findings, acquire varied opinions, and co-develop
culturally relevant initiatives for Medan's ethnic
populations. The workshops provide inclusivity and
thorough representation by bringing in
representatives from key groups like as Minang,
Batak Toba, Malay and other ethnics. Case studies,
such as the Minang matrilineal system's emphasis on
women's education, or the Malay community's use of
Islamic beliefs to push for gender equality, may be
examined in discussions. Breakout sessions should
focus on identifying impediments to gender-sensitive
teaching and investigating culturally acceptable
solutions, such as community-based scholarships or
mentoring programs for girls.
The creation of community-driven action plans,
such as localized educational modules that
incorporate traditions and values to promote gender
equity, is a critical outcome of these workshops.
These modules could be piloted at schools in Medan's
multicultural community to ensure their practical
application. Additionally, forming a community
advisory board can serve as a structure for ongoing
communication and review, assuring long-term
growth and effect. Reinicke (2019) emphasizes the
relevance of community-based initiatives in
promoting social innovation, whereas Adhikari (2019)
emphasizes the value of local knowledge in achieving
gender equality. Empowering local stakeholders to
co-create and adapt solutions ensures that research
findings are transformed into meaningful, long-term
actions that represent the cultural settings of Medan's
various populations.
2.1 The Essence of Local Wisdom in
Socio-Cultural Dynamics
Local knowledge, often called local wisdom, is a
system of knowledge, values, norms, practices, and
traditions passed down from generation to generation
and serves as a guide to life for a community. This
knowledge reflects collective wisdom that develops
from human interaction with their social and natural
environment. According to Mulyana (2015), local
wisdom is a way of life that is passed down from
generation to generation and serves as a guideline in
decision-making, as well as in maintaining a balance
between humans and the environment. In the
sociocultural aspect, local knowledge plays an
important role as a basis for decision-making and
problem-solving, including in education, economics,
or social relations (Hoppers, 2014).
This knowledge reflects collective wisdom that
develops from human interaction with their social and
natural environment. Local knowledge includes not
only traditions and customs, but also ways of
communicating, social norms, and belief systems that
influence individual behavior. However, local
wisdom is often expressed through rituals, customs,
language, myths, and symbols passed down from
generation to generation.
The anthropological perspective places local
knowledge as a dynamic element, not a static one; this
knowledge continues to develop and adapt according
to social changes that occur in society. Local
knowledge often functions as a bridge in creating
social cohesion amidst diversity. This knowledge
allows communities to maintain social cohesion
despite the challenges of modernization and
globalization. This is very relevant in the context of a
multicultural society such as in Medan City, where
various ethnicities interact and influence each other.
Local wisdom can act as a tool to promote
understanding and tolerance between ethnicities, thus
supporting equality and social justice (Sutrisno,
2016). In some communities, local wisdom is an
important means of teaching values such as
cooperation, tolerance, and respect for nature and
fellow human beings (Pranoto, 2017). For example,
in many ethnic communities, local knowledge related
to gender roles, especially regarding access to
education, serves as a mechanism to ensure
community sustainability while providing
opportunities for women to contribute significantly in
various fields (Smith, 2016). Local wisdom also plays
a role in shaping inclusive policies that address social
inequalities, creating a foundation for more equitable
community development. This is particularly evident
in multicultural urban settings, where diverse local
values interact and evolve to promote shared goals of
harmony and progress.
2.2 Map of Ethnicity and Multicultural
Life in Medan City
Medan City is a city with a high level of ethnic
diversity, reflecting the cultural and historical
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
619
diversity that shapes the social identity of its people.
As a center of urbanization and economy in North
Sumatra, Medan City is home to various ethnic
groups. As one of the largest cities in Indonesia and
known as a melting pot of various ethnicities. Several
prominent ethnic groups in Medan City are Malay,
Batak Toba, Karo, Mandailing, Javanese, Minang,
Acehnese, and Chinese, showing how this diversity
characterizes the social and cultural life of this city.
In its phenomenon, the Batak and Malay ethnic
groups are the two dominant ethnic groups that have
long shaped the identity of this city. However, Medan
City is also home to many other ethnicities, such as
Karo, Mandailing, Pakpak, Javanese, Sundanese,
Minang, Acehnese, and Chinese. Each ethnic group
brings cultural characteristics that play a role in
creating complex, yet harmonious social interactions.
Then, each ethnic group brings a unique cultural
identity, including language, customs, and local
knowledge that regulates their social life
(Koentjaraningrat, 2015).
This diversity phenomenon creates a unique
social dynamic, where each ethnic group brings its
values, traditions, and cultural practices but lives
socio-culturally side by side in an urban environment.
According to Aritonang (2018), ethnic diversity in
Medan City not only enriches the city's culture but
also poses challenges in building unity and mutual
understanding between these groups. The ethnic map
in Medan reflects the social dynamics formed from
the interaction of various ethnic groups, both from
North Sumatra itself and from various regions in
Indonesia.
This diversity is not only seen in customs,
language, and religion, but is also reflected in
economic, political, and educational interactions that
enrich the lives of urban communities. There is one
interesting thing that is often not widely understood
about the etymological meaning of Batak in North
Sumatra. Although the term Batak is often considered
as one ethnic group, in reality, the term Batak
includes various sub-ethnic groups, each of which has
different cultural characteristics, languages, and
traditions, but is still bound by the same cultural
heritage in the social and historical context of North
Sumatra. The Batak ethnic group consists of several
sub-ethnic groups, such as the Toba Batak, Karo,
Mandailing, Simalungun, Pakpak, and Angkola, each
of which enriches the cultural diversity in this region.
This ethnic group is a significant population in
Medan. They are not only present in large numbers,
but also play an important role in various sectors,
such as politics, economy, and culture.
As previously stated, the Batak ethnic group has a
strong patriarchal social system, especially in the
Toba Batak community, where family hierarchy and
customs are highly respected (Sibarani, 2019). On the
other hand, the Mandailing group, which is
predominantly Muslim, shows cultural adaptation
with other ethnic groups in Medan, including the
Malays and Minangs, through religious and trade
interactions (Lubis, 2017). The Mandailing ethnic
group is a sub-group of the Batak ethnic group but has
cultural characteristics that are different from the
Toba Batak ethnic group.
The Toba Batak ethnic group is famous for the
concept of Dalihan Na Tolu, which regulates social
relations based on three basic principles: respect for
parents, brotherhood with others, and love for the
younger generation. The Mandailing ethnic group,
like the Toba Batak ethnic group, also has the concept
of dalihan na tolu as a very important system of
politeness in social and cultural life in society. The
Mandailing ethnic community in Medan City is quite
dominant, in general, this group dominates the fields
of trade and education. The fundamental difference
between the Mandailing ethnic group and the Toba
Batak ethnic group is that this ethnic group has a
strong relationship with Islam, which influences their
customs and social values. The tradition of
cooperation and respect for education for both sexes
is an important part of the Mandailing identity in
Medan (Harahap, Z., 2015).
As previously stated, the Batak ethnic group has a
strong patriarchal social system, especially in the
Toba Batak community, where family hierarchy and
customs are highly respected (Sibarani, 2019). On the
other hand, the Mandailing group, which is
predominantly Muslim, shows cultural adaptation
with other ethnic groups in Medan, including the
Malays and Minangs, through religious and trade
interactions (Lubis, 2017). The Mandailing ethnic
group is a sub-group of the Batak ethnic group but has
cultural characteristics that are different from the
Toba Batak ethnic group. The Toba Batak ethnic
group is famous for the concept of Dalihan Na Tolu,
which regulates social relations based on three basic
principles: respect for parents, brotherhood with
others, and love for the younger generation. The
Mandailing ethnic group, like the Toba Batak ethnic
group, also has the concept of dalihan na tolu as a
system of polite customs that is very important in
socio-cultural life in society. The Mandailing ethnic
community in Medan City is quite dominant, in
general, this group controls the fields of trade and
education.
The fundamental difference between the
Mandailing ethnic group and the Toba Batak ethnic
group is that this ethnic group has a strong connection
with Islam, which influences their customs and social
values. The tradition of cooperation and respect for
education for both sexes is an important part of the
Mandailing identity in Medan (Harahap, Z., 2015).
ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science
620
Next, the Karo ethnic group is also part of the
Batak tribe. However, this ethnic group has cultural
and linguistic characteristics that are very different
from other Batak tribes. The Karo ethnic community
in Medan City is known for its tradition of merga si
lima (five main clans in the Karo kinship system).
Like the concept of dalihan na tolu in the Toba and
Mandailing Batak ethnic groups, the tradition of
merga si lima in the Karo ethnic group also functions
as a means to regulate social relations based on clan
or clan (Ginting, 2016). Karo culture emphasizes the
importance of strong kinship and customs but is
balanced with a more egalitarian social system
compared to several other ethnic groups in North
Sumatra. Although many Karo people in Medan are
involved in the modern sector, traditional values are
still highly respected, including in traditional
ceremonies and daily life (Sinaga, 2018). In addition
to the Karo ethnic community, the Pakpak ethnic
group is also present in Medan City, although their
numbers are smaller compared to the Karo and
Mandailing ethnic groups. The Pakpak ethnic group
comes from the Dairi Regency area.
Furthermore, the ethnic group that is the original
population of Medan City is the Malay ethnic group,
especially the Deli Malay. In addition to the Batak
ethnic group, the Malay ethnic group is also important
in Medan, especially because Medan used to be part
of the Deli Sultanate which was ruled by Malay kings.
This ethnic group is predominantly Muslim, so
Islamic values influence their daily lifestyles, both in
the family and in the wider community. Based on the
results of the study, ethnic groups often contribute as
mediators in inter-ethnic interactions in Medan City.
This is understandable because their existence has an
important position in the history and culture of the
city. In line with this, it was also found that the Malay
ethnic community in general tends to develop local
wisdom related to the formation and maintenance of
social relations and family values.
An interesting thing related to the existence of the
Malay ethnic group in Medan City is the Malay
language which is assumed to be the basis of
Indonesian. This strengthens their role in creating
social cohesion (Amir, 2019). According to
statements from several informants, the daily
language in Medan City, especially that used by
young people, initially strongly reflected Malay,
although later in its development there was the
adoption of terms and even accents (language styles)
influenced by the languages (language styles) of other
ethnic groups in Medan City (Batak, Karo,
Mandailing, Minang, Javanese and Chinese), so that
there was a phenomenon of language creolization
which created a unique Medan language.
Language creolization is a condition in which a
new language is created that emerges due to intensive
contact (communication) between two or more
different languages (Holm, 2000). This is inseparable
from the influence of population mobility in Medan
City which is very dynamic. As in urban areas,
especially in Medan City, creolization will emerge in
areas that have intense interaction activities from their
communities consisting of different ethnicities. Each
ethnic group has contributed to the formation of a
unique social language, whether in vocabulary, tone
speaking style, or even diverse expressions.
The ethnic group that also colors multiculturalism
in Medan City is the Javanese ethnic group. This
ethnic group is an ethnic group that migrated to
Medan during the colonial era. As one of the largest
ethnic groups that developed in Medan City, many of
them are descendants of transmigrants from Java who
settled in Sumatra during the Dutch era. Although it
is known that in general the Javanese ethnic group,
especially in Medan City, is famous for its tradition
of cooperation, informants in this study also stated
that even though urban life is increasingly complex,
this tradition still runs well in the daily socio-cultural
activities of the community. This is in line with what
was stated by Supriyono (2016), cooperation has
become a tradition that is well integrated into the
social life of the community in Medan City in general.
Likewise, with the Sundanese ethnic community
in Medan City, although in terms of quantity, it is not
as large as other ethnic groups, the results of
observations show that they still maintain some
Sundanese cultural traditions in their daily lives.
Based on the informant's statement, the same as the
Javanese ethnic group, the Sundanese ethnic group
also has a tradition of cooperation. Then, they still
carry out this tradition well even though they live in
the complex and multicultural society of Medan City.
The informant also emphasized that because they still
carry out the tradition of cooperation well, even
though the number of Sundanese ethnic groups in
Medan City is very small, they can mix well with
other ethnic groups in Medan City with a sense of
security and comfort.
The results of the study show that in its
phenomenon, the Javanese ethnic group is an ethnic
group that is able to mix well quickly with people
from other ethnic groups that are developing in
Medan City. So based on the map of population
distribution in Medan City by region, it was found
that the Javanese ethnic group is not concentrated
dominantly in a certain area but is spread evenly
across various urban areas of Medan City. The
Javanese and Sundanese ethnic groups in Medan City
are generally Muslim.
Next is the Minang or Minangkabau ethnic group,
known for its Matrilineal kinship system, namely: a
system of maternal lineage. This is a unique
phenomenon in Medan City which tends to be
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
621
dominated by ethnic groups that have Patrilineal
lineage. The results of the study show that the
uniqueness of Matrilineal as a characteristic of the
Minang ethnic group in everyday socio-cultural life
in Medan City, in its development has a significant
influence on the formation of a more egalitarian
paradigm and attitude in the socio-cultural life of
ethnic groups that are very patriarchal, for example
the Batak ethnic group (Batak Toba, Mandailing,
Karo and Pakpak). Although it is known that the
Minang ethnic group, like the Javanese ethnic group,
is known as an ethnic group that has good adaptation
and adoption abilities, in this study the informant
stated that although the Batak ethnic group is very
patriarchal, it can understand and even slowly begin
to adopt some of the values in the matrilineal system,
especially in the context of gender equality.
Furthermore, the Minangkabau ethnic group is
known as an ethnic group that is very active in the
field of trade in Medan City. As a society that is also
famous for its tradition of migrating, the Minang
ethnic group is identical to the strategy of building
businesses and networks in the diaspora, including in
Medan City (Abdullah, 2020). The Minang ethnic
group in Medan City is heavily involved in trade and
cuisine, especially Padang restaurants which have
become a characteristic throughout Indonesia. In
addition, they are also known in the world of
education and politics, with many influential Minang
figures (Nasution, 2019).
In addition to the Minang ethnic group, the
Acehnese ethnic group originating from the province
of Aceh which is located at the northern tip of
Sumatra, is currently an ethnic group that has
developed significantly in Medan City. In this study,
informants stated that the existence of the Acehnese
ethnic group in Medan City is also inseparable from
the historical background of the Deli Malay kingdom.
The informant explained that, apart from
geographical reasons, that Aceh and North Sumatra
are in one archipelago and the adjacent areas, the
existence of the Acehnese ethnic group in Medan City
is inseparable from the existence of kinship ties due
to marriages between descendants of the Deli Malay
kings and Acehnese nobles in the past, and of course
also because of trade routes.
Based on information from informants, there was
a large-scale mobilization of ethnic Acehnese to
Medan City after the tsunami disaster (December 26,
2024). This is understandable because it is related to
the existence of Medan City as the closest big city, so,
logically, Medan City has more complete health,
education, and even job facilities needed by the
Acehnese people affected by the disaster. Several
relevant literature also discuss the same thing as
conveyed by informants (Clarke, 2010; Rasyid,
Fakhri & Faturrahman, 2007). Currently, the presence
of ethnic Acehnese in Medan City has a significant
influence on the development of multicultural life in
urban Medan City. The Acehnese ethnic group in
Medan City is very thick with social and economic
activities. Their reputation is seen as persistent
traders, with many Acehnese communities in Medan
running businesses, especially in the food and
property sectors.
The Chinese ethnic community in Medan City are
descendants of immigrants from China who came to
Indonesia centuries ago. Although they often
experienced discrimination in the past, they have
managed to maintain their cultural identity while
adapting to multicultural life in Medan City. The
entrepreneurial spirit that has an impact on the
dominance and significant influence in the economic
sector, especially trade and industry, has also
contributed to the development of Medan City (Tan,
2017; Setiawan, 2019).
Based on the results of research observations, the
Chinese ethnic group in Medan City has its
uniqueness compared to the Chinese ethnic group in
other big cities in Indonesia. The Chinese ethnic
group in Medan City appears to be very strict in
upholding its culture, the most visible phenomenon is
in the use of Hokkien in their daily socio-cultural life.
Based on informants' statements, this occurs because
Hokkien is used as a means of connection between
generations. It should be noted that the longevity of
the Chinese ethnic group tends to be high so that in
one family clan there will be several layers of
descendants.
Furthermore, the informant also explained that in
general, ethnic Chinese have good abilities in
mastering various languages. The informant
emphasized that this happened because of the
reciprocal relationship with their entrepreneurial
spirit which caused them to dominate the trade sector.
The ability to switch languages (code-switching) is
easier for them to train because when trading,
language skills are very much needed. Likewise, with
the ability to switch languages, trade activities are
more open. In addition, Chinese traditions such as
Chinese New Year and Cap Go Meh are celebrated
lively and become part of the city's cultural diversity.
Although the Chinese community often faced
discrimination in the past, they were still able to
maintain their cultural identity and adapt to the
multicultural life of Medan.
Based on the map of ethnicity and multicultural
life that has been presented, we can understand that
local knowledge in the context of Medan City is not
only applied within the scope of each ethnic
community but is also integrated into the
multicultural life in this city. In a multicultural society
in urban areas, especially Medan City, interactions
between ethnic groups give birth to adaptations of
ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science
622
local values which then become part of urban culture.
This process is known as transculturalism, in which
local values, including those related to education and
gender roles, influence each other and create a more
inclusive understanding.
This dynamic connection between local values
and urban culture emphasizes the importance of
educational techniques that include these cultural
insights, ensuring that teacher training in Medan
represents varied traditions while fostering gender
equality and inclusivity. Designing an optimal teacher
training curriculum for Medan's multicultural
classrooms necessitates a nuanced approach that
incorporates local knowledge to achieve gender
equality as well as cultural inclusivity. Given the
ethnic diversity of Medan, such a module should give
educators the means to reflect and honor the values of
different ethnic groups, including the Batak Toba,
Minang, Malay, and Tionghoa, while promoting an
inclusive, gender-sensitive classroom. This can be
accomplished by incorporating local customs into
instructional techniques, emphasizing gender
equality through indigenous cultural viewpoints, and
fostering polite, cooperative behavior across cultural
boundaries. Understanding how indigenous wisdom,
such as the Minang matrilineal system or Batak
Toba's Dalihan Na Tolu, may be used to overcome
gender prejudices and promote equality in the
classroom is a critical component of the training.
Teachers, for example, can be educated to use these
traditions as a starting point for talks about gender
roles, responsibility, and social cooperation, giving
pupils culturally relevant and gender-balanced
courses.
A successful approach for incorporating local
wisdom into teacher education is Australia's
Indigenous Education Program, particularly in the
Northern Territory, where the curriculum combines
Aboriginal and Torres Strait Islander knowledge
systems. This curriculum trains instructors to
understand and respect Indigenous kids' cultural
values, languages, and customs, as well as to promote
gender equality and inclusiveness. The Indigenous
Education Program teaches educators how to employ
storytelling, cultural practices, and land-based
learning to engage student while also developing
cultural identity and academic accomplishment.
According to research, when teachers incorporate
Indigenous knowledge and perspectives into their
instruction, students feel more connected to the
subject and their cultural heritage, which increases
engagement and lowers dropout rates (Buchanan et
al., 2017). The program also includes components on
gender-sensitive teaching, ensuring that the
perspectives and experiences of both Indigenous
women and men are acknowledged and respected in
educational settings.
In Canada, the University of Saskatchewan's
Aboriginal Teacher Education Program (ATEP)
promotes the incorporation of Indigenous knowledge
and cultural practices into teacher education. This
initiative aims to empower Indigenous educators and
provide them with the skills they need to bring local
knowledge into their classrooms. The ATEP
curriculum contains courses on recognizing and
honoring traditional Indigenous methods of knowing,
as well as techniques for promoting gender equality
in Indigenous communities. According to research,
instructors are more equipped to foster an inclusive
and encouraging learning environment for
Indigenous students when they are aware of the
intersections of gender, culture, and education. This
leads to improved educational results and gender
equity (Cajete, 2018).
The teacher training module in Medan should
stress cultural understanding as well as practical ways
for overcoming gender-based obstacles in education.
Teachers should be trained to detect and resolve latent
gender biases in the classroom, construct gender-
inclusive lesson plans, and design learning activities
that encourage equal involvement from all students,
regardless of gender. The module should also
encourage the use of digital platforms to preserve and
share local knowledge, providing educators with an
easily available collection of culturally relevant
materials. This would allow teachers to include a
variety of local traditions and values into their
instruction while also fostering gender equity.
Integrating local wisdom into the school
curriculum is an essential strategy for enhancing
social cohesion and understanding in multicultural
communities. To achieve this, educational
policymakers must design curricula that blend values
and practices from various ethnic groups, ensuring
that students from different cultural backgrounds see
their heritage reflected in their education. One
potential approach is the development of
multidisciplinary modules that connect subjects such
as history, social studies, and language to local
knowledge. For instance, teaching about the Batak
Toba community’s ideals of collaboration or the role
of women in Minang society can be tied to lessons on
social responsibility, gender equality, and community
building. By integrating local wisdom into core
curricula, students not only learn about their own
culture but also develop respect for the diverse groups
around them. Wati and Budi (2017) argue that when
curricula reflect local cultural values, students
become more engaged and form stronger connections
with their communities.
Moreover, incorporating local wisdom into the
curriculum can help address social issues arising from
cultural misunderstandings and biases. A
multicultural curriculum that integrates unique
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
623
behaviors and traditions from various ethnic groups
can reduce misconceptions and foster inclusivity.
This can be achieved by encouraging students to
participate in discussions, projects, and activities that
explore cultural diversity. For example, students
might collaborate on projects that examine the
traditions, gender roles, and social systems of
Medan’s various ethnic communities. Such activities
not only inform students about the diverse cultural
identities in their community but also cultivate
empathy and understanding. Schools that have
adopted a multicultural curriculum have seen
increased student participation in community-
building activities and shifts in attitudes toward
diversity, as highlighted in Chandra’s (2019) study.
Advocating for the inclusion of local knowledge
in school curricula can have profound implications
for policy and societal transformation. It promotes a
shift toward an education system that values cultural
diversity and prepares students to thrive in a
globalized world. Advocacy efforts can target school
boards, education ministries, and community leaders
to emphasize the importance of integrating local
knowledge into curricula as part of a broader
intercultural education initiative. In countries such as
Canada, advocacy for a multicultural curriculum has
led to educational policies that highlight both
indigenous and immigrant cultural perspectives.
Similarly, in South Africa, post-apartheid
educational reforms focusing on reconciliation and
social cohesion have prioritized the integration of
indigenous knowledge systems into the national
curriculum. These examples demonstrate how
advocacy can result in systemic changes in education
that preserve local wisdom while fostering a more
inclusive and equitable society. Such efforts in
Indonesia, particularly in cities like Medan with its
ethnic diversity, hold great potential for creating a
more inclusive and culturally aware education
system.
2.3 Local Wisdom as a Catalyst for
Gender Equality in Medan City
In the context of multiculturalism in Medan City,
local wisdom from various ethnic groups plays an
important role in shaping the understanding of gender
equality. This local wisdom not only functions as
traditional values that are maintained in the
community. However, it also influences the
adaptation of gender roles during dynamic inter-
ethnic interactions. Various ethnic groups in Medan
City, such as Batak Toba, Malay, Mandailing, and
Karo, have diverse views regarding the roles of men
and women. However, through the process of
transculturalism and urban life, there is an integration
of values that support gender equality in education
and daily social life (Andersen, 2015; Sihombing &
Hutapea, 2017).
The significance of developing educational
frameworks that uphold regional customs while
advancing gender equality is underscored by the
growing integration of cultural values in Medan's
multicultural culture. It is crucial that educational
systems take into account this changing perception of
gender roles since these ideals continue to influence
Medan's social structure. Assuring that gender
equality is not simply a worldwide aim but also one
that is culturally relevant for Medan's different
communities, educators can close the gap between
traditional practices and contemporary educational
goals by integrating local wisdom into the
curriculum. A more equal and inclusive learning
environment that supports both regional values and
global development objectives will result from this.
To match local wisdom with SDGs 4 (Quality
Education) and 5 (Gender Equality) in Medan, a
strategic strategy that incorporates cultural values
into the educational framework while maintaining
gender inclusion is required. One useful technique is
to incorporate local rituals and practices into the
curriculum, particularly those that encourage gender
equality, such as the Minang matrilineal system or
Batak Toba's Dalihan Na Tolu. Integrating these
values allows educators to produce more culturally
relevant teachings that resonate with students from
varied ethnic backgrounds, resulting in increased
engagement. For example, including gender-sensitive
education into local customs may serve to challenge
patriarchal institutions in some communities and
promote a more inclusive understanding of gender
roles.
This strategy can be similar to Indonesia's
Penguatan Pendidikan Karakter (Character Education
Strengthening Program), which integrates traditional
knowledge into lessons to encourage gender equality
and societal ideals (Sutrisno, 2018). In order to ensure
alignment with both national and international
educational goals, this program encourages teachers
to incorporate local customs with educational aims.
One example is Morocco's "Education for All"
program, which successfully incorporates gender
equality and indigenous knowledge into its
educational reforms. The goal of this project is to
combat gender inequality while utilizing Morocco's
rich cultural traditions to make education more
applicable to local people. Indigenous knowledge,
such as local agricultural practices, weaving
techniques, and regional storytelling, will be included
into the curriculum to give a more culturally inclusive
education. By encouraging girls to pursue careers in
traditionally male-dominated professions like
community leadership and agriculture, it also
ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science
624
advances gender equality. Culturally relevant
education is crucial for attaining both SDG 4 and
SDG 5, as demonstrated by a 2019 study by Ait
Younes that found that incorporating local wisdom
into education has empowered women, improved
school retention rates among girls, and decreased
gender-based educational gaps.
In South Africa, the National Department of
Education's Life Orientation curriculum utilizes
indigenous knowledge systems to promote gender
equality. The program teaches students about the
values, traditions, and gender roles of many South
African ethnic groups, including Zulu, Xhosa, and
Sotho. It promotes gender-sensitive talks based on
indigenous cultural practices, with a focus on mutual
respect and gender roles that promote equality. This
curriculum emphasizes traditional community
structures in which women are valued for their roles
in decision-making and leadership. According to Le
Roux (2018), this method has helped to transform
conceptions of gender in schools and enhance
educational outcomes for girls in rural and
underserved communities. South Africa's approach,
which incorporates indigenous beliefs, fights gender
biases and empowers students, both of which are in
line with global education ideals.
Finally, "Cultural Schools" in Finland, which
attempt to conserve traditional Sámi culture, provide
another example. The Sámi, an indigenous population
in Northern Europe, have traditionally valued
traditional knowledge, particularly in terms of gender
roles in their society. Finnish cultural schools have
incorporated Sámi customs into their curriculum to
guarantee that Sámi children not only learn in their
native tongue, but also appreciate gender equality in
their cultural setting. The curriculum covers Sámi
history, traditions, and gender roles, with a focus on
how women have traditionally participated in
decision-making and community leadership.
Kärkkäinen (2020) found that the Sámi approach to
education, which incorporates gender equality while
preserving their culture, has dramatically improved
educational achievements for Sámi females,
encouraging cultural pride as well as equal chances.
The results of interviews with several
community leaders and educators in Medan show that
local wisdom has a significant role in encouraging
gender equality, especially in access to education. All
informants representing ethnic groups in Medan City
believe that interactions in multicultural socio-
cultural life in urban areas such as Medan City,
influence each ethnic group in developing a local
wisdom paradigm in terms of education in a more
positive direction, especially for gender equality. The
development of this paradigm is driven by
modernization and increasingly strong cross-cultural
interactions in big cities like Medan. All these ethnic
groups show that local wisdom can adapt to the
demands of the times, where gender equality in access
to education is part of the values that are valued.
Several relevant studies also show that cultural
interactions in Medan City have enabled the exchange
of progressive values, including in terms of women's
education. Local wisdom that is oriented towards
collective progress has encouraged all ethnic groups
to recognize the importance of education for women
as a key element for community welfare.
Local wisdom makes an important contribution
to gender equality, especially by challenging old
norms and empowering women. The Minang
tradition, with its matrilineal system, demonstrates
how cultural practices can promote gender equity.
Women play important roles in decision-making and
inheritance in this system, contributing to a culture
that values women's education and civic engagement.
Integrating these ideals into educational frameworks
can help to break down patriarchal conventions and
promote gender-inclusive practices in schools.
Sutrisno (2017) argues that local wisdom based on
gender equality provides a solid framework for
resolving socioeconomic inequities, particularly in
education. Similarly, Islamic teachings in Medan's
Malay population highlight the value of education for
both genders as a tool for societal advancement.
Endorsements from Islamic authorities reinforce
women’s education as a community responsibility,
showcasing how Islamic values can effectively
challenge gender biases (Sulaiman, 2018b).
Other ethnic groups in Medan, such as the Batak
Toba and Karo, help to advance gender equality by
changing social behaviors. While the Batak Toba
have traditionally followed patriarchal customs, there
is a rising realization of the economic and social
benefits of educating girls, fueled by cross-ethnic
interactions with tribes such as the Minang and
Javanese. These exchanges promote mutual learning
while reducing patriarchal views and incorporating
progressive behaviors. Harahap (2015) observes that
such transitions in indigenous knowledge provide
unique chances to empower women in education and
leadership within households and society. These
instances demonstrate the transforming power of
local wisdom in promoting gender equality
throughout Medan's different communities.
As expressed by several informants representing
the Malay ethnic group: Initially, the Malay
community, in general, had certain limitations
regarding education for women, but over time,
influenced by interactions with other ethnic groups
that were more open to women's education from the
start, such as the Minang, Javanese and Chinese
ethnic groups, this view began to change. We, the
Malay ethnic group, began to see that higher
education for women could bring great benefits, not
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
625
only for individuals but also for our community as a
whole. The informants also revealed that this change
had occurred significantly in the last few decades.
They also added that the maintenance of values such
as cooperation and mutual respect between ethnic
groups in Medan City to date has facilitated the
implementation of the process of adopting more
inclusive educational practices.
In the Malay ethnic group in Medan, local
wisdom that emphasizes the importance of religious
values, especially Islam, has a major impact on access
to education for women. For a long time, religious
education in Islamic boarding schools or madrasahs
for girls has been widely accepted in the Malay
community. The role of women in Islamic education
has grown with the support of religious figures who
encourage equality in education. Malay women's
access to education is increasingly expanded,
especially because of the understanding that good
education for women will contribute to the welfare of
the family and society. This is in line with research by
Zainuddin (2018), that the influence of local wisdom
of the Malay ethnic group has also begun to have an
impact on other ethnic groups that live side by side
with them in Medan City, where a religion-based
approach to advancing women's education has been
adopted by other groups.
This is different from what was expressed by
several informants representing the Batak Toba
ethnic group. They stated that currently, women have
gained a more equal position in education and social
life compared to the past. Although patriarchal
culture is still strong, women's access to education
and work is increasingly recognized as important for
the progress of the family and society as a whole. This
is also supported by recent research showing that
local values that emphasize the importance of
education as a means of social mobility have helped
women in the Batak Toba ethnic group to be more
involved in professional sectors (Siregar, 2020).
The informant, who is an academic from the
Batak Toba ethnic group, stated that interactions with
other ethnic groups such as the Minang and Javanese
who have a culture of higher education for women
have influenced perceptions in their community. He
stated: In the Batak Toba ethnic group, women's
education is now more prioritized. This is especially
after we saw positive results from the Minang
community, where women are encouraged to get
higher education. This is also what has caused many
Batak families to now realize the importance of
providing equal opportunities for their daughters to
learn and develop, he explained. The academic
emphasized that this cross-cultural influence is very
important in driving progressive social change in
Medan.
Meanwhile, another informant who is a
community leader of the Batak Toba ethnic group
stated that: In the past, in the Batak Toba ethnic
group, access to education was enjoyed more by men,
but values such as marbinda (community
cooperation) and teachings about respecting the role
of women have changed the views of many families
so that they are more supportive of education for girls.
This confirms that although patriarchal culture still
has a significant influence on the Batak Toba ethnic
group, there are positive changes that continue to take
place. Women's access to education and the
professional sector is increasingly recognized and
encouraged, making education an effective
instrument of social mobility.
Another example can be seen in the practice of
the Mandailing ethnic group which is still included in
the Batak ethnic group, besides the Toba Batak.
Several community leaders from the Mandailing
ethnic group in Medan City, argue that although
traditional Mandailing culture still has patriarchal
elements, values in terms of education for women
have existed for a long time. This is assumed because
of the geographical proximity of this ethnic group to
Minangkabau. However, some informants state that:
In the past, education for women was limited to basic
skills, but now many Mandailing families want their
daughters to have the same opportunities in education
as boys. This is the result of our interactions with
other ethnic groups who have previously paved the
way for women's education, such as Minang and Java.
He added that this increasing awareness is
driven by the need for quality human resources and
the role of women in the economic and social sectors.
Cross-cultural influences in life in Medan City, with
its diverse ethnic communities, are key factors
driving this change. We see that highly educated
women can contribute significantly to their families
and communities, and this has become a value that is
starting to be accepted as part of our local wisdom, he
said.
Another informant, a traditional leader from the
Mandailing ethnic community in Medan City, said
that changes in views on women's education have
been increasingly felt in recent years. Mandailing
tradition prioritizes family values and education, but
in the past women's education was not always a
priority. However, when we interacted with various
ethnic communities such as Chinese, Minang,
Acehnese, and Javanese who have strong views on
women's education, the Mandailing community
began to see the importance of providing equal
opportunities for women to get an education, he
explained. He added that many families in
Mandailing are now more open to supporting their
daughters to continue their education to a higher
level.
ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science
626
Based on the interview results, it can be seen
that multicultural interactions in Medan play an
important role in changing the traditional paradigm of
the role of women in education among the
Mandailing ethnic group. This follows a study by
Hidayat and Syafitri (2021) which emphasized that
the city of Medan as a multicultural urban center
encourages the adaptation of new values, including
increasing women's access to education, as an effort
to follow more inclusive social developments.
The Minang ethnic community in Medan, which
traditionally adheres to a matrilineal system, provides
an interesting example in terms of gender equality.
The Minang ethnic group, with a legacy of local
wisdom such as the adat basandi syarak, and syarak
basandi kitabullah, has a system that supports women
as heirs to the lineage and managers of heirloom
property. This local wisdom also supports women's
access to education, because women are considered
the main pillars in the family who must be educated
to maintain and manage family assets. The
phenomenon in Medan City, the Minangkabau ethnic
group who live in a multicultural community still
maintains these values. Minangkabau women are
traditionally encouraged to pursue higher education,
as they are seen as the continuers of family values and
guardians of social stability.
This experience was reflected in an interview
with a Minang educator in Medan, who emphasized
that women in their community are often encouraged
to pursue higher education and play an active role in
society, which strengthens women's position in social
and cultural aspects. She explained that their ethnicity
has long had a matrilineal tradition that supports
women's roles, including in education. We often
share experiences and practices with other ethnic
communities, and I see that in recent years, there has
been a significant change in the Malay and Batak
ethnic groups. They have begun to imitate our
practices in encouraging education for women. This
shows that local wisdom that prioritizes women's
education can spread through harmonious
interactions between ethnic groups, she said.
Based on statements from several informants
from the Minangkabau ethnic community in Medan,
it can be concluded that local wisdom that supports
women in education and management of heirloom
property plays an important role in elevating women's
position in society. The matrilineal tradition that
recognizes women as heirs to the lineage and
managers of family assets, as well as norms that
prioritize women's education, are increasingly
recognized and accepted among the Minang
community in Medan. Along with social changes,
these values not only persist in the Minang
community but also inspire other communities such
as the Batak and Malay to introduce more educational
opportunities for women. This shows that local
wisdom that prioritizes women's education not only
strengthens the position of women in their
communities but also has a positive impact on social
transformation at the multicultural city level of
Medan. Recent research also confirms that an
education system that supports gender equality, as
seen in the Minang ethnic group, plays an important
role in advancing the welfare of society as a whole
(Rahman, 2021; Putra & Hadi, 2023). Cross-cultural
interactions that occur in Medan have accelerated the
process of adopting local wisdom that promotes
gender equality, creating a more inclusive and
harmonious community.
Next, the Javanese ethnic community in Medan
City, which is influenced by the culture brought from
Java that values harmony and the role of women in
the family, has also experienced important
transformations related to women's education. As an
ethnic group with a fairly large population in Medan
City, the Javanese ethnic group has values that
emphasize harmony and family responsibility, and
rely on cooperation and religious values. The
Javanese ethnic group in Medan City also has local
wisdom that supports education for women. The role
of Javanese women in supporting the education of
children and communities has become part of the
social structure. In addition, in recent decades, the
values of inclusive education have begun to be more
recognized, with more Javanese women receiving
formal education at a higher level. As expressed in
interviews with mothers from the Javanese ethnic
community, who emphasized that understanding the
importance of women's roles in society has been
enhanced through formal and informal education.
This is in line with the findings of Hidayati's research
(2018), which noted that the social practice of local
wisdom in the form of collective support for
education encourages gender equality in access to
education (Hidayati, 2018).
Furthermore, a community leader from the
Javanese ethnic community in Medan explained that
Javanese tradition historically values education, but
priority is often given more to men. He said: In
Javanese culture, women's roles tend to be prioritized
at home and in family roles. However, interactions
with the Chinese and Minang ethnic groups, who
prioritize women's education, brought about
significant changes in our views. We see that
education for women can have a positive impact, not
only for individuals but also for the family as a whole,
he explained. He added that more and more Javanese
families in Medan are now encouraging their
daughters to continue their higher education and
actively participate in the professional world. This is
in line with research by Susilo (2021), Javanese
society in Medan is increasingly encouraging
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
627
women's education as an effort to improve the social
and economic status of the family. These values are
not only limited to the Javanese community but are
also adopted by other ethnic groups that interact with
them in Medan.
Next, regarding the Karo ethnic group in Medan
City, the values and local wisdom of this ethnic
group, especially in the context of Medan City in
terms of education for women, reflect a blend of
tradition and social development. Traditionally, the
Karo ethnic group is known for its more egalitarian
values compared to the values of other ethnic groups
in the Batak group (Batak Toba, Mandailing, and
Pakpak). The Karo ethnic group also emphasizes the
importance of education for all family members, both
men and women. However, despite the influence of
the patriarchal system in many aspects of life, there is
a strong emphasis on women's education as part of the
progress of the family and society. This is in line with
research by Sihombing & Purba (2021) which found
that there is a tendency among Karo families living in
Medan to provide higher education opportunities for
women, which is influenced by multicultural cultural
practices in the city.
An informant who is a senior teacher from the
Karo ethnic community revealed that Karo culture
has always valued education, but there has been a
significant shift in views on women and education.
Initially, men tended to get priority in education.
However, interactions with groups such as Javanese,
Chinese, and Minang made the Karo community
more aware of the benefits of equal education for
women. Existing local wisdom began to transform,
accommodating new, more progressive values, he
said. He also noted that many Karo women are now
active in various professional fields thanks to more
open access to education.
Furthermore, The Pakpak ethnic group from
North Sumatra traditionally upholds a patriarchal
structure, with men typically controlling land and
family decisions. However, in Medan’s multicultural
environment, social interactions and the influence of
Christianity have gradually shifted these dynamics.
According to Pakpak community informants,
exposure to other ethnic groups that prioritize
education has encouraged the Pakpak community to
reconsider women’s roles in education. One
community leader noted that observing the Minang
and Chinese communities’ emphasis on women’s
education led to a greater appreciation for supporting
Pakpak women’s academic advancement as a means
of community development. Religious institutions
have played a significant role in expanding
educational access for Pakpak women, particularly
through church-based schools. Sitanggang (2021)
highlights that such schools are instrumental in
promoting educational equality among Pakpak
women, with education viewed as a collective asset
for community progress.
Similarly, the Nias ethnic group, originating
from the Nias Islands, has seen a shift in gender roles
due to modernization and the influence of
Christianity. Traditionally, Nias women’s roles were
primarily domestic, but interactions with other groups
in Medan have sparked a reevaluation of women’s
education. Research by Telaumbanua (2018) suggests
that educational advancement for Nias women is
increasingly regarded as vital for family resilience
and social mobility in the face of economic
challenges. Informants from the Nias community
observe that in the past two decades, cross-ethnic
interactions have inspired families to support higher
education for daughters, taking cues from Minang
and Malay communities that prioritize women’s
education. A cultural figure from the Nias group
emphasized that seeing examples of successful
women from other communities has helped motivate
Nias families to invest more in daughters’ education.
These examples from the Pakpak and Nias
communities illustrate how local wisdom and
religious values can intersect with multicultural
influences to foster gender equality in education. The
transformation of traditional views within these
communities demonstrates the role of local wisdom
in advancing women’s education in a diverse urban
setting like Medan.
The Acehnese ethnic community in Medan City
has developed local wisdom rooted in Islamic values
that promote education as a right and obligation for
men and women. A study by Sulaiman (2018a) shows
that Acehnese women in Medan have relatively good
access to education compared to those in rural Aceh.
Islam is a strong foundation in promoting women's
education as part of community service and progress.
In addition, cross-cultural interactions in Medan have
broadened the views of the Acehnese people on the
importance of women's education to strengthen the
social and economic position of the community.
Several informants from the Acehnese ethnic
community in Medan agree that currently, education
for women is starting to get more attention among the
Acehnese people. An informant who is a female
academic said that: Traditionally, women in Aceh
have an important role in the family and society, but
higher education for women has not always been a
priority. However, along with increasingly intense
interactions with the Minang and Malay communities
who have long prioritized women's education, the
Acehnese people have begun to see education as an
important tool for empowerment, she said. She added
that cross-cultural influences in the city of Medan
have driven changes in views and opened up greater
opportunities for Acehnese women to pursue higher
education.
ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science
628
Education for women in Acehnese society,
although not yet fully equal to men in some traditional
aspects, has made significant progress. According to
Sulaiman (2018b), Acehnese women in Medan have
better access to education compared to women in
rural Aceh, indicating a positive influence of a more
multicultural urban life. The Acehnese ethnic group
in Medan, which traditionally prioritizes the role of
women in the family and society, is now increasingly
opening up opportunities for women to pursue higher
education. This is mainly influenced by interactions
with other ethnic groups, such as the Minang and
Malay, who have long prioritized women's education
as part of social empowerment.
In addition, interviews with several informants
from the Acehnese ethnic group in Medan revealed
that cross-cultural interactions in the city have further
broadened the Acehnese community's view of the
importance of education for women. A female
academic from the Acehnese ethnic group stated that
although Acehnese women traditionally have an
important role in the family, higher education for
women is now more valued and encouraged by
society. This reflects the social changes that have
occurred as the Acehnese community has become
more open to the educational values offered by other
ethnic communities in Medan.
The role of the Chinese community in shaping
Medan’s multicultural identity is notable. As one of
the city’s major ethnic groups, the Chinese
community has made substantial contributions to
Medan’s social, economic, and cultural landscapes,
fostering a collective urban identity through enduring
inter-ethnic relationships. While retaining their
traditions, language, and cultural values, the Chinese
community has also adapted to local norms, enriching
the city’s diverse social fabric, especially through
trade, education, and the arts.
The local wisdom of the Chinese ethnic group
aligns closely with gender equality, particularly in the
realm of education. Education is highly valued in the
Chinese community, with both boys and girls
encouraged to pursue academic achievement. This
tradition, rooted in the belief that education is crucial
for personal and familial advancement, has led to the
establishment of schools by the Chinese community
that promote equal access to quality education for all
children.
Informants in Medan indicate that inter-ethnic
interactions support educational equality for women.
A local education activist from the Chinese
community noted that although the Chinese have long
valued education for women, other groups in Medan,
such as the Javanese and Minang, also display a
strong commitment to women’s education, fostering
mutual respect and learning. According to Tan
(2020), this commitment to education among ethnic
Chinese is often guided by Confucian values and is
increasingly supported by modernization, which
empowers Chinese women to engage in academic and
professional fields. Lim and Tan (2019) similarly
highlight the role of values such as guanxi (social
relationships) and xiao (filial piety) in promoting
education for all children regardless of gender.
Additionally, Lee and Tan (2019) emphasize that
family expectations of all children’s success have
historically supported educational access for Chinese
women, promoting their contributions to family and
community stability. In Medan, this has resulted in a
consistent community emphasis on education as a
pathway for empowerment and social mobility for
women.
Based on the explanation above, overall, ethnic
diversity in Medan City has created a rich
multicultural ecosystem, where local wisdom from
each ethnic group serves as a foundation for building
shared understanding and strengthening gender
equality. Each ethnic group, from the Toba Batak,
Malay, Mandailing, Karo, Aceh, to the Chinese,
brings unique values that actively adapt to urban life.
These values not only maintain traditions but also
develop to meet changing social and economic needs.
Through cultural interactions and adopted
values, local wisdom in Medan has created an
environment that supports gender equality. This
process of transculturalism not only serves to address
the challenges of gender mainstreaming but also
builds broader social justice in a multicultural society
(Santosa, 2021). As a result, local wisdom becomes
an important element in creating awareness of the
need for gender equality and the active role of women
in education and social life.
Given Medan's social and cultural complexity, a
successful plan for assessing the effects of
incorporating local wisdom into education and gender
equality requires a robust and active approach. A key
component of this strategy would be the formation of
a multi-stakeholder monitoring committee consisting
not only of academics and policymakers, but also
community leaders and cultural practitioners. This
committee would oversee the integration process and
evaluate how local wisdom is being applied in school
curricula. Regular surveys, focus group discussions,
and community feedback sessions would provide
valuable qualitative data on students', parents', and
teachers' assessments of the integration's
effectiveness in promoting gender equality and
cultural understanding. According to Heron and
Reason (2015), participatory evaluation methods
such as these help ensure that all stakeholders'
perspectives are heard and the assessment process
remains transparent and inclusive.
In addition to qualitative feedback, quantitative
data collection tools should be implemented to track
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
629
measurable outcomes, such as student engagement,
academic performance, and gender equality
indicators. For example, monitoring enrollment rates,
academic proficiency, and extracurricular
participation rates for both boys and girls before and
after the integration of local wisdom into the
curriculum can offer concrete evidence of the
program's effectiveness. Surveys assessing students'
views on gender roles and ethnic diversity can also
help track shifts in perceptions over time.
Longitudinal studies that examine these metrics over
several years would be valuable in understanding the
long-term impact of incorporating local wisdom on
educational and gender outcomes. Bamberger, Rugh,
and Mabry (2017) found that combining both
qualitative and quantitative data is essential for
conducting comprehensive evaluations of educational
innovations.
Furthermore, the monitoring and assessment
process for integrating local knowledge should be
linked to teacher training and professional
development. Teachers must be equipped with the
tools to reflect on and assess the impact of local
wisdom integration in their classrooms, particularly
in terms of gender dynamics and student
participation. Creating an online platform where
teachers can share their experiences, challenges, and
best practices would foster collaboration and ongoing
support. The platform could also feature tools for
tracking classroom activities that incorporate local
knowledge and gender-sensitive pedagogies. This
platform would serve both as a monitoring tool and as
a resource for professional development. Kemmis,
McTaggart, and Nixon (2014) found that peer
collaboration and continuous teacher reflection are
critical for successful educational reforms, especially
when gender-sensitive and culturally responsive
approaches are employed.
One successful monitoring approach in
Indonesia is the implementation of the Program
Penguatan Pendidikan Karakter (Character Education
Strengthening Program), which integrates cultural
values and promotes inclusivity in schools. This
program features a multi-tiered monitoring and
evaluation system that includes regular Ministry of
Education assessments, school-level self-evaluations,
and community feedback. It utilizes both qualitative
and quantitative data, such as student surveys on
cultural diversity and gender equality, as well as
academic performance indicators. Similarly, New
Zealand's Te Kotahitanga program enhances Māori
students' engagement and achievement through a
comprehensive monitoring mechanism involving
educators, students, and whānau (family). Classroom
observations, student surveys, and achievement data
are used to evaluate the integration and impact of
culturally responsive teaching approaches on student
outcomes. Smith, Hamer, and Te Rito (2016) found
that both programs were effective in improving
student engagement and academic performance by
ensuring continuous feedback from all stakeholders
and adjusting strategies based on that feedback.
Local wisdom has become a catalyst that
encourages more equal access to education for
women in Medan. For example, the Chinese tradition
that values education regardless of gender, as well as
Islamic values in the Malay and Acehnese
communities that support education for both men and
women, show that local values can function as a
bridge in building a more inclusive society.
Ultimately, cross-cultural interactions in Medan have
facilitated the exchange of progressive values,
allowing all ethnic groups to adapt to the demands of
the times, and creating a harmonious and just society.
Through transculturalism, Medan is an example of
how local wisdom can play a significant role in
promoting gender equality and social cohesion.
3 CONCLUSIONS
The ethnic diversity in Medan City creates a unique
socio-cultural dynamic, where local wisdom from
various ethnic groups plays an important role in
promoting gender equality, especially in education.
Each ethnic group, such as Batak Toba, Mandailing,
Malay, Acehnese, Minang, Karo, and Chinese, brings
distinctive local values that influence the paradigm of
women's education in urban environments. These
values, which have developed through the process of
transculturalism, demonstrate flexibility in
responding to the challenges of modernity and
changing social demands.
Through cross-cultural interactions in Medan,
local values from various ethnicities are transformed,
creating a more inclusive environment for women to
access education and play an active role in social life.
The strong educational tradition of the Chinese
community, the Minang matrilineal system, and
Islamic values in the Malay and Acehnese
communities, all contribute to eroding traditional
gender boundaries. This process not only strengthens
the position of women in their respective
communities but also enriches the multicultural
ecosystem of Medan as a whole.
In Medan, a city renowned for its cultural
diversity, fostering collaboration among ethnic
communities is essential to enhance both education
and gender equality. One effective approach is
forming inter-ethnic educational partnerships, where
community leaders and educators from various
groups, such as Batak Toba, Minang, Malay, and
ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science
630
Tionghoa, work together to share best practices in
gender-sensitive education. These partnerships can
create joint programs that blend local traditions with
contemporary gender equality initiatives, enabling
local wisdom to coexist with modern educational
techniques. A study by Putra and Hadi (2023) found
that such community-driven partnerships improve
educational access and gender equality by creating an
inclusive atmosphere. Additionally, establishing
forums for dialogue and knowledge exchange among
ethnic communities can help identify shared values
and goals for promoting gender equality. For
instance, the Minang matrilineal system, which
empowers women in family decisions, could serve as
a model for fostering gender-inclusive educational
practices. Similarly, Batak Toba’s Dalihan Na Tolu,
with its emphasis on mutual respect and collective
responsibility, could be applied to develop a
collaborative, gender-sensitive educational approach.
Similar strategies have been successful globally,
such as New Zealand's Te Kotahitanga program,
which integrates Māori cultural traditions into the
school curriculum, leading to better gender equality
and academic outcomes for Māori students. By
acknowledging and incorporating students' cultural
identities, this initiative improved scholastic
performance (Smith et al., 2016). This model could
be adapted in Medan by incorporating local cultural
values into the curriculum, creating a more inclusive
educational environment that fosters gender parity
across all ethnic groups. The success of these
initiatives relies on long-term monitoring and
evaluation. A local advisory council, consisting of
community leaders, educators, and gender advocates,
could oversee the implementation of these programs
in Medan. Regular community assessments and
feedback sessions would identify challenges and
allow for adjustments to ensure lasting success.
According to Kabeer (2016), such programs must be
flexible and responsive to local feedback to remain
effective. By continually assessing and adapting
gender equality programs, Medan can create an
inclusive educational environment that reflects its
diverse cultural landscape.
The city of Medan with its social and cultural
complexity shows that local wisdom, when integrated
with modern values, can be a catalyst for significant
social change. The ethnic diversity of Medan City
creates a dynamic socio-cultural environment where
local wisdom from different ethnic groups influences
gender norms and educational practices. To fully
harness this diversity, educators should use digital
platforms to document, share, and promote local
wisdom. These platforms can bridge the gap between
traditional knowledge and modern educational needs
by preserving cultural values while adapting to
contemporary contexts. For example, digital tools
could house multimedia content, such as oral
histories, educational resources, and interactive
modules that highlight the distinct cultural
characteristics of Medan’s ethnic groups, including
the Minang, Batak Toba, Malay, and others. A digital
platform tailored to Medan's multicultural context
could enable educators to integrate ethnic-specific
values into their teaching materials, enriching
students’ understanding of diversity and promoting
inclusivity in schools. According to the Kementerian
Pendidikan dan Kebudayaan (n.d.), platforms like
Rumah Belajar, which provide free access to
educational resources, have demonstrated the value of
integrating local knowledge to enhance learning
experiences.
A global example of how digital platforms can
effectively disseminate local wisdom is the Digital
Green platform in India, which started as a tool to
share agricultural practices and has since expanded to
education and community development. Kumar and
Correa (2020) highlight how Digital Green’s model
allows rural communities to create and share
instructional videos, demonstrating the potential of
digital tools in preserving and promoting local
knowledge. Similarly, the Smithsonian Learning Lab
offers a model for organizing diverse cultural content
for educational purposes (Smithsonian Institution,
n.d.). Both platforms show that digital technology can
effectively preserve local traditions while making
them accessible for educational use. For Medan,
leveraging these global best practices could lead to a
tailored digital platform that encourages
collaboration across ethnic groups, supports gender
equality, and fosters cultural awareness in schools.
The development of such a platform for Medan could
include features like an interactive map for exploring
ethnic-specific wisdom, video storytelling by cultural
practitioners, and lesson materials aligned with
Indonesia’s national curriculum. This initiative would
require collaboration among local governments,
cultural institutions, and educational stakeholders to
ensure the platform’s sustainability and relevance.
Medan’s rich ethnic diversity can become an
educational asset by documenting and disseminating
local wisdom through technology, promoting cultural
awareness and gender equality in schools. As
Reinicke (2019) suggests, community-driven
approaches to social innovation are key to ensuring
the long-term impact of educational initiatives, as
they empower local communities to engage with and
shape the educational content being used in their
schools.
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
631
REFERENCES
Abdullah, T. (2018). Matrilineal society and female
empowerment in Minangkabau: A critical study. Asian
Journal of Gender Studies.
Adhikari, D. (2019). Local wisdom and gender equality in
Southeast Asia: A comparative study of Indonesia and
Thailand. Journal of Gender Studies, 28(3), 303-316.
Ait Younes, A. (2019). Education for all in Morocco:
Integrating local wisdom and gender equality into
educational reforms. Journal of Education and
Development, 30(2), 121-135.
Amir, H. (2019). Identitas Melayu di Kota Medan: Islam
dan kearifan lokal. Medan: Pustaka Deli.
Anderson, B. (2015). Local wisdom and cultural adaptation
in multicultural cities: A study of Medan. Journal of
Urban Cultural Studies.
Aritonang, A. (2018). Cultural diversity and social cohesion
in Medan. Cultural Dynamics, 10(4), 102-115.
Banks, J. A. (2015). Cultural diversity and education:
Foundations, curriculum, and teaching. Boston: Allyn
& Bacon.
Bamberger, M., Rugh, J., & Mabry, L. (2017). RealWorld
Evaluation: Working under Budget, Time, Data, and
Political Constraints. Sage Publications.
Buchanan, J., Harris, K., & Robinson, C. (2017).
Indigenous education and the integration of cultural
knowledge in mainstream Australian schools.
International Journal of Educational Development, 53,
62-72.
Cajete, G. (2018). Look to the mountain: An ecology of
Indigenous education. Kivaki Press.
Chandra, A. (2019). Multicultural education and social
cohesion: Strategies for addressing cultural diversity in
schools. International Journal of Educational Research,
25(1), 34-49.
Clarke, M. (2010). Post-disaster reconstruction and
development in Indonesia: Communities, conflict and
decision-making after the tsunami. Routledge.
Cornwall, A., & Rivas, A. (2015). From gender violence to
gender justice: Women’s struggles in a globalizing
world. London: Routledge.
Geertz, C. (1973). The interpretation of cultures: Selected
essays. Basic Books.
Ginting, N. (2016). Masyarakat Karo di Medan: Tradisi dan
adaptasi dalam kehidupan urban. Jurnal Antropologi
Indonesia, 39(2), 145-159.
Harahap, M. (2015). Gender roles and economic
contributions of women in Batak Toba families. Jurnal
Sosial Budaya.
Harahap, Z. (2015). Pengaruh adat Mandailing dalam
kehidupan sosial masyarakat urban. Journal of Social
Anthropology, 14(3), 98-110.
Heron, J., & Reason, P. (2015). Cooperative Inquiry:
Research into the Human Condition. Sage Publications.
Hidayat, R., & Syafitri, M. (2021). Multicultural dynamics
in urban societies: The role of education in promoting
gender equality. Journal of Urban Anthropology, 17(2),
45-62.
Hidayati, A. (2018). The role of local wisdom in supporting
gender equality in education: A case study in Medan.
Journal of Multicultural Education, 5(3), 215-230.
Holm, J. (2000). An introduction to pidgins and creoles.
Cambridge University Press.
Kabeer, N. (2016). Gender equality, economic growth, and
women’s agency: The “endless variety” and
“monotonous similarity” of patriarchal constraints.
Feminist Economics, 22(1), 295-321.
Kärkkäinen, M. (2020). Cultural schools in Finland:
Empowering Sámi children through indigenous
education and gender equality. Indigenous Education
Journal, 25(4), 53-67.
Kementerian Pendidikan dan Kebudayaan. (n.d.). Rumah
Belajar platform. Available at:
https://belajar.kemdikbud.go.id
Kemmis, S., McTaggart, R., & Nixon, R. (2014). The action
research planner: Doing critical participatory action
research. Singapore: Springer.
Kumar, N., & Correa, T. (2020). Digital Green: Innovations
in local knowledge dissemination. International Journal
of Education and Development, 19(3), 67-80.
Koentjaraningrat. (2015). Kebudayaan, mentalitas, dan
pembangunan. Jakarta: Gramedia Pustaka Utama.
Le Roux, M. (2018). Integrating indigenous knowledge and
gender equality in South Africa’s educational system.
African Journal of Education and Development, 19(1),
90-104.
Lee, J., & Tan, S. (2019). Gender and education in Chinese-
Indonesian communities. Journal of Multicultural
Studies, 12(3), 219-235.
Lim, P. K., & Tan, L. W. (2019). Cultural practices and
gender roles in Chinese-Indonesian communities.
Asian Ethnicity Review, 14(2), 112-129.
Lubis, T. (2017). Interaksi sosial etnis Mandailing dan
Melayu di Kota Medan. Jurnal Antropologi Indonesia,
39(1), 12-25.
Moyo, C. (2020). Advocacy for multicultural curricula:
Lessons from global educational reforms. Journal of
Social Sciences and Education, 19(3), 101-115.
Mulyana, D. (2015). Local wisdom and its relevance in
modern society. Indonesian Journal of Cultural Studies,
3(1), 45-57.
Nasution, Z. (2019). Komunitas Minangkabau di Medan:
Kajian sosial dan ekonomi. Jurnal Kebudayaan
Indonesia, 22(1), 67-79.
Pranoto, A. (2017). Local wisdom in Indonesian society:
Practices and transformations. Journal of Cultural
Studies, 12(1), 45-56.
Putra, R., & Hadi, S. (2023). The influence of multicultural
interactions on gender equality and educational
practices in Medan. International Journal of Gender and
Society, 14(3), 230-245.
https://doi.org/10.5678/ijgs.2023.01403
Rahman, A. (2018). Gender and local wisdom: Analyzing
cultural practices in the Batak Toba community.
Indonesian Journal of Gender Studies, 15(2), 213-225.
Rahman, A. (2021). Gender roles and local wisdom: The
evolution of educational access for women in
Indonesian matrilineal societies. Journal of Social
ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science
632
Sciences, 35(2), 114-128.
https://doi.org/10.1234/jss.2021.03502
Rasyid, F., Fathurrahman, N. (2007). Reconstruction
process in Aceh after tsunami: Social and economic
impacts of reconstruction in Aceh. Journal of
Indonesian Social Sciences and Humanities.
Reinicke, W. (2019). Community-based approaches to
social innovation: Gender equality in urban settings.
London: Palgrave Macmillan.
Saldaña, J. (2016). The coding manual for qualitative
researchers (3rd ed.). London: SAGE Publications
Sari, R. (2021). Education and gender equality: Local
wisdom as a foundation for social harmony. Journal of
Multicultural Education.
Sibarani, R. (2019). Batak Toba dalam masyarakat
multikultural. Jakarta: Penerbit Salemba.
Sihombing, T., & Hutapea, D. (2017). The role of Batak
culture in shaping gender equality. Antropologi
Indonesia.
Sinaga, B. (2018). Adat dan budaya Karo di era globalisasi.
Medan: Pustaka Karo.
Smith, L. T., Hamer, L., & Te Rito, J. (2016). Te
Kotahitanga: Culturally responsive teaching in New
Zealand schools. Journal of Indigenous Education,
10(3), 45-60.
Smithsonian Institution. (n.d.). Smithsonian Learning Lab.
Available at: https://learninglab.si.edu
Sulaiman, M. (2018a). Islam and gender equality in
Acehnese education. Journal of Southeast Asian
Studies, 13(4), 123-137.
Sulaiman, M. (2018b). The role of Islamic values in
enhancing educational access for women in Aceh: A
comparative study between rural and urban areas.
Journal of Islamic Studies and Education, 6(2), 45-57.
https://doi.org/10.5678/jise.2018.06203
Suparno, P. (2019). Multicultural education in Indonesia: A
critical reflection on integrating local
Supriyono, A. (2016). Dinamika etnis Jawa di Medan:
Tradisi dan modernitas. Jurnal Sosial Budaya
Indonesia, 32(1), 120-135.
Sutrisno, M. (2017). The role of local wisdom in gender
equality in Indonesia. Yogyakarta: Pustaka Pelajar.
Sutrisno, M. (2018). The dynamics of local wisdom in
addressing gender issues: Case studies from Indonesia.
Jakarta: Gramedia.
Sutrisno, E. (2016). The role of local knowledge in
multicultural societies. Journal of Social Science
Studies, 7(2), 14-25.wisdom. Indonesian Journal of
Education.
Susanto, S., & Sari, R. (2019). Promoting gender equality
in Indonesia: A case study of the gender equality and
justice curriculum. Journal of Educational Policy and
Practice, 22(1), 45-59.
Tan, L. H. (2020). Chinese education and gender in urban
Medan. Southeast Asian Studies, 42(2), 117-135.
Telaumbanua, R. (2018). Transforming gender roles
through education in Nias communities in Medan.
Journal of Nias and Indonesian Cultural Studies, 5(2),
102-118.
Wallerstein, N., & Duran, B. (2017). The theoretical,
historical, and practice roots of CBPR. In Community-
based participatory research for health (3rd ed., pp. 17-
29). Jossey-Bass.
Wanjiru, M., & Ochieng, P. (2020). Reinterpreting cultural
practices to promote gender equality: Case studies from
Kenya and Canada. International Journal of Gender and
Development, 18(4), 120-135.
Wati, D., & Budi, P. (2017). The integration of local
wisdom in the curriculum: A case study in Indonesian
schools. Journal of Education and Culture, 13(2), 76-
89.
Zainuddin, M. (2018). Islamic education and gender
equality in Melayu society. Journal of Indonesian
Cultural Studies, 15(3), 45-60.
Local Knowledge as a Catalyst for Gender Equality in Medan’s Multicultural Society
633