Local Knowledge as a Catalyst for Gender Equality in Medan’s

Multicultural Society

Ratih Baiduri

, Sulian Ekomila

, Supsiloani

and Ayu Rulyani

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

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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

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

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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).

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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

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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

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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

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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

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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.

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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.

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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

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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.

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631

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