Academy of Education Journal

Vol. 17, No. 1, January 2026, Page: 38-46

ISSN: 1907-2341 (Print), ISSN: 2685-4031 (Online)

Hariki Fitrah et.al (The Development of School....)

The Development of School Culture Based on Local

Cultural Values in Elementary Schools of Central

Aceh Regency

Hariki Fitrah

a,1

*, Sumanti

b,2

, Hamsidar HS

c,3

, Eviana Sonata

d,4

a,b,c,d

Universitas Almuslim Aceh, Indonesia

harikifitrah@umuslim.ac.id,

sumanticantik34@gmail.com,

hamsidarhs74@gmail.com

INFO ARTICLE

ABSTRCT

Article History:

Received: August 19, 2025

Revised: October 27, 2025

Approved: December 10, 2025

Available Online: January 1,

2026

This research investigates the development of school culture grounded in

local wisdom at SD Negeri 12 Kute Panang, Central Aceh Regency. The study

adopts a qualitative design with a descriptive approach. Data sources

comprise primary data collected directly from field informants and

secondary data obtained from relevant school documents. The participants

include the principal, teachers, students, and community members. Data

collection methods involve observation, interviews, and documentation,

while analysis is conducted through data reduction, data display, and

conclusion drawing/ verification. The results reveal several school activities

that reflect the application of local wisdom values, which also serve as

integral components of the school’s culture. These include: (1) Cultivation

of Gayo coffee, a prominent regional commodity and a primary source of

income for local residents. At school, students receive guidance from

teachers on coffee farming techniques, from seedling preparation to post-

harvest processing providing both practical knowledge and character-

building experiences. (2) Traditional arts, such as Didong and Tari Guel,

which hold deep cultural meaning for the Gayo community. At SD Negeri 12

Kute Panang, these activities are conducted on Thursdays, with students

organized into groups and trained by teachers. (3) Traditional cuisine,

where students are introduced to local specialties including gutel, masam

jing, and lepat.

Keywords:

Development

School culture

Local culture

character values

This is an open access article under CC BY-SA license

1. Introduction

Education plays a vital role in the development of human resources who possess skills,

competencies, and good character. In response to the rapid advancement of science and

technology, educational institutions must prepare programs that align with current needs.

According to government regulations, education is defined as a conscious and planned effort to

create a learning environment and learning process in which students actively develop their

potential to possess spiritual strength, self-control, personality, intelligence, noble character, and

the skills needed for themselves, society, the nation, and the state (Peraturan Pemerintah

Republik Indonesia Nomor 57 Tahun 2021 Tentang Standar Nasional Pendidikan, 2021).

Therefore, it can be said that education serves as a means to develop an individual's potential,

resulting in positive impacts both for the individual and for the nation.

The advent of globalization has affected various aspects of life in society, one of which is

the cultural aspect. Globalization has a negative impact on local culture, including the loss of

local languages and traditions (Taptiani et al., 2024) and the erosion of social values (Vishal,

2020). Therefore, in order to preserve existing cultural heritage within society, efforts and

strategies are needed to safeguard cultural values. According to (Gerda, 2024), the active

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Vol. 17, No. 1, January 2026, Page: 38-46

ISSN: 1907-2341 (Print), ISSN: 2685-4031 (Online)

Hariki Fitrah et.al (The Development of School....)

involvement of the government, educators, and cultural institutions is essential in formulating

policies for cultural preservation.

One of the efforts that schools can undertake to preserve local cultural values is through the

development of school culture. According to (Zamroni, 2016), school culture refers to the beliefs

and values present within the school that are firmly upheld by all members of the school

community. Meanwhile, (Kend.D & Deal, 1999) define school culture as the norms, values,

beliefs, attitudes, expectations, and traditions within the school environment that shape the

mindset and behavior of its members. Furthermore, (Afemikhe et al., 2022) state that school

culture can be observed in various aspects, such as ensuring safety, fostering environmental

awareness, mutual respect, and maintaining traditions and routines based on shared values,

thereby strengthening the school’s academic, ethical, and social standards. Therefore, school

culture serves as a reflection of school life (Iyabode, 2021)

School culture plays a crucial role in determining the development and effectiveness of a

school. The realization of high-quality education cannot be separated from the programs

and collaboration of all parties are essential to achieving the established programs. As the leader,

the principal holds full responsibility for ensuring the school’s quality. This is also emphasized

by (Riani & Ain, 2022), who state that principals play a key role in managing the quality of

education. Research by (Tanzeh et al., 2021) further highlights the significant impact of

improving educational quality and principal leadership. Thus, it can be concluded that the

principal’s leadership greatly influences the enhancement of a school’s overall quality.

Several studies on school culture indicate that the development of school culture has a

positive impact on school improvement. Research by (Bayar & Karaduman, 2021) shows that

school culture positively influences students’ academic achievement. Similarly, (Lee & Louis,

2019) state that there is a positive correlation between school culture and school performance

levels. Furthermore, (Družinec, 2019) finds that school culture affects the quality and

effectiveness of schools. From these research findings, it is evident that school culture makes a

significant contribution to achieving high-quality education.

SD Negeri 12 Kute Panang is one of the schools located in Central Aceh Regency. In

developing its school culture, the school places greater emphasis on incorporating the local

community’s cultural values into school life. This approach aims to introduce students to the

traditions and customs of the community, ensuring that they are not lost over time with the

advancement of modernization. Research by (Fitrah et al., 2020), (Hermansyah et al., 2023),

(Fauzah et al., 2023), and (Alawiyah et al., 2023) indicates that developing school culture

through local wisdom values can improve school quality and shape students’ character.

Furthermore, (Jamilah et al., 2024) state that integrating local cultural arts into learning materials

can strengthen students’ local cultural identity and provide them with meaningful learning

experiences. It can be concluded that incorporating elements of local culture into school

programs has a positive impact on school development.

2. Method

This study is qualitative research. According to (Moleong, 2016), qualitative research

employs a naturalistic approach to explore and gain an understanding of a phenomenon.

Meanwhile, (Creswell, 2015) explains that qualitative research begins with certain assumptions

and the use of interpretive or theoretical frameworks that shape or influence the study of

research problems related to the meanings attributed by individuals or groups to a social issue.

The research data were collected through: (1) observation, which was conducted to examine

phenomena related to the research topic in order to obtain an overview and relevant information

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Hariki Fitrah et.al (The Development of School....)

for the development of school culture; (2) interviews, where in-depth interviews were carried out

with informants to obtain the specific data required by the researcher. The instrument used was

an interview guide prepared in advance, containing a list of questions to be asked to the

informants; and (3) documentation, which served as supporting data obtained from the school,

such as photographs and videos of activities. The sources of research data consisted of: (1)

primary data, namely data obtained directly by the researcher from research informants in the

field through interviews; and (2) secondary data, which included supporting documents such as

school records, photographs of student activities, and videos. Once the research data had been

collected, data analysis was carried out by referring to Miles and Huberman’s analysis model

(Emzir, 2010), which includes: (1) data reduction, a process of refining, selecting, focusing,

discarding, and organizing the data so that final conclusions can be drawn; (2) data display,

which is an organized collection of information that allows conclusions to be described and

actions to be taken; and (3) conclusion drawing/verification, the final step in which the

researcher determines the results of the research findings.

3. Result and Discussion

Based on the results of the research, several forms of school culture have been developed

at SD Negeri 12 Kute Panang to introduce and promote local potential to students. This initiative

is part of the P5 program. According to (Maruti et al., 2023), P5 activities based on local wisdom

can help shape students’ character. Meanwhile, (Yusron Abda’u Ansya & Tania Salsabilla,

2024) state that the P5 project can enhance students’ skills and understanding of Indonesian

culture while strengthening the values of Pancasila. The programs developed at SD Negeri 12

Kute Panang include:

1) Cultivation of Gayo coffee plants

Geographically, the Gayo Highlands have a climate well-suited for agricultural

activities, one of which is coffee cultivation. The main source of livelihood and

income for the local community comes from coffee plantations. Various coffee

varieties thrive in the Gayo Highlands, making the area well-known as one of

Indonesia’s coffee-producing regions. The Arabica coffee variety Ateng Super is the

flagship commodity of Central Aceh Regency and has penetrated the global market.

This variety is known for its advantages, including early fruiting, relatively high

productivity, excellent quality, and a unique, complex, and strong flavor profile

(Najwa et al., 2024)

In Gayo society, coffee is not merely a beverage but also holds philosophical

values and meanings in daily life. Research by (Herjanto et al., 2024) explains that

Gayo coffee carries symbolic value and serves as a medium for intercultural

communication, as well as a means of strengthening social bonds within the

community. Meanwhile, (Triyudiana et al., 2023) state that Gayo coffee has the

potential to create employment opportunities for the local population. Thus, it can

be said that Gayo coffee, in addition to its delightful taste, possesses economic,

social, and cultural significance in the life of the community.

Considering that Central Aceh is a coffee-producing region, it is important to

involve schools in introducing and providing students with knowledge about coffee

cultivation as a flagship commodity. Its implementation in schools is carried out

through activities ranging from seedling preparation to post-harvest processing,

guided by teachers. Information obtained from informants revealed that the coffee

cultivation program aims to equip students with skills and knowledge, and it should

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Vol. 17, No. 1, January 2026, Page: 38-46

ISSN: 1907-2341 (Print), ISSN: 2685-4031 (Online)

Hariki Fitrah et.al (The Development of School....)

be further developed since Gayo coffee is a leading local commodity. In addition,

this program helps shape students’ character, fostering values such as environmental

awareness, responsibility, and teamwork. The implementation of school culture

through Gayo coffee cultivation at SD Negeri 12 Kute Panang takes place in the

schoolyard or surrounding environment every Saturday, supervised by teachers, and

involves activities from seedling preparation to post-harvest processing.

2) Arts

a. Didong

Didong is a traditional art form of the Gayo people, performed at various

events by a group of members, each with their own specific role. Didong is a

traditional performance that combines movement, poetry, and song (Mahyuddin,

Fitrah. H, 2023). According to (Afriadi, 2018), Didong plays a significant role in

uniting the Gayo ethnic community, which holds diverse views on the moral and

aesthetic values of its culture. The artistic value of Didong embodies beauty,

religiosity, and togetherness, which are transformed from local wisdom

principles such as mukemel, tertib, setie, semayang gemasih, mutentu, amanah,

genap-mupakat, alang-tulung, and bersikekemelen (Daniah, 2019). Furthermore,

research by (Maulidha SA & Habiburridho, 2024) explains that Didong is not

merely a form of entertainment, but also serves as a medium of communication

that conveys character education values, including the preservation of customs

and culture, moral values, Pancasila values, and as a means of delivering

criticism, suggestions, and input to the government.

Based on information obtained from informants, it is known that Didong

needs to be introduced to students because it has existed for a long time and has

been passed down from generation to generation within the community. Without

such introduction, students may not be aware of their own cultural heritage. For

this reason, the school includes Didong in its activity programs. In addition to

preserving cultural values, Didong also contains character-building values.

Therefore, involving students in this activity can help foster good character. Its

implementation at school takes place outside regular class hours, conducted

every Thursday. As explained by (Afriadi, 2018), Didong serves as a medium

for character education, representing a set of values considered as behavioral

standards derived from the local community’s culture, which can be observed

through the song lyrics performed.

b. Guel Dance

Guel Dance is a traditional dance originating from a local legend, namely the

Legend of the White Elephant (Monita, 2021). According to (Bintang &

Wirandi, 2022), Tari Guel is also performed as a welcoming dance for important

guests and as part of wedding ceremonies, symbolizing togetherness. The term

guel means “to sound” and the dance consists of several types of movements,

namely munatap, redep, ketibung, kepur nunguk, seneng lintah, and finally

cicang nangka (AB & Basri, 2021). In its school implementation, students are

organized into dance groups and guided by teachers throughout the activity.

3) Traditional Food

Traditional food refers to distinctive local dishes that have been passed

down from generation to generation, consumed as part of daily life and served

during traditional ceremonies. According to (Rocillo-Aquino et al., 2021), the

concept of traditional food is highly dynamic, complex, and diverse, with its

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Vol. 17, No. 1, January 2026, Page: 38-46

ISSN: 1907-2341 (Print), ISSN: 2685-4031 (Online)

Hariki Fitrah et.al (The Development of School....)

conceptualization depending on the place and the individuals who prepare it. Thus,

each region has its own traditional food that serves as a unique cultural marker.

Traditional food is also considered a form of regional cultural identity (Apriyanto et

al., 2024). What differentiates it from other foods are: (1) the ingredients, (2) the

composition, and (3) the method of production (Fibri et al., 2022). Traditional food

can also serve as a tourism attraction for culinary enthusiasts. As explained by

(Astuti & Takengon, 2024), traditional food not only reflects local cultural identity

but also acts as a driver of tourism. Therefore, it can be said that traditional food is

not only a cultural identity but also plays a role in the tourism development of a

region. Increased tourist visits, in turn, contribute to improving the local

community’s economy.

The Gayo community in Central Aceh Regency also has a variety of

traditional foods with distinctive and delicious flavors. To ensure that these

traditional foods are preserved within the community, they need to be introduced to

the younger generation. SD Negeri 12 Kute Panang has developed such a program

as part of its school culture initiatives. Students are introduced to various types of

traditional foods, starting from the raw ingredients to the production process. This is

an example of the school’s implementation of the P5 program through the

integration of local wisdom. Some of the traditional foods introduced to students

include:

a. Gutel

Gutel is a traditional food shaped like an oval ball. According to

(Khairita Hasbi & Ismail, 2024), Gutel is one of the traditional dishes of

the Gayo community, made from a mixture of rice flour, grated coconut,

coconut milk, palm sugar, salt, and water. The mixture is shaped into

small lumps and wrapped in pandan leaves.

b. Masam Jing,

Masam Jing is a traditional Acehnese dish known for its sour and

flavorful taste, rich in spices. It is typically made with fish as the main

ingredient, combined with belimbing wuluh to give a sour flavor, along

with turmeric, ginger, shallots, garlic, chili, lemongrass, and salt.

According to (Khairita Hasbi & Ismail, 2024), Masam Jing is a

traditional dish originating from the Gayo Highlands, prepared with fish

cooked in a spicy and sour broth, where the sourness comes from lime

juice. The fish used is Depik (Rasbora tawarensis), a species native to

Lake Lut Tawar.

c. Lepat

Lepat is a traditional Gayo delicacy that is both a common snack and a

dish prepared by the community during special occasions. It has a sweet

and savory flavor. Information obtained shows that the main ingredients

in making lepat include glutinous rice flour, sugar, salt, coconut, pandan

leaves, water, and banana leaves for wrapping the dough, which is then

cooked or steamed. According to (Romadani, 2024), in Gayo society,

lepat carries the meaning of togetherness and solidarity, as reflected in

the tradition of community members making and serving lepat

collectively during certain celebrations, especially in the month of

Ramadan and on festive days.

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Hariki Fitrah et.al (The Development of School....)

4. Conclusion

Based on the results of the research and the discussions conducted, it can be concluded

that the development of a school culture based on local traditions at SD Negeri 12 Kute Panang

represents an implementation of the P5 program through: (1) the cultivation of Gayo coffee as

a leading local commodity, in which students are guided by teachers and provided with

knowledge about coffee cultivation; (2) the promotion of local arts such as didong and Tari

Guel. In the local community, didong and Tari Guel are not merely performance arts, but also

carry deep meaning and cultural values. At school, their implementation involves dividing

students into several groups, training, and mentoring them under teacher supervision, with

activities conducted outside regular class hours; and (3) traditional foods such as gutel, masam

jing, and lepat. In this program, students are introduced to these traditional foods and taught

how to prepare them.

5. Acknowledgement

The author would like to express sincere gratitude to the principal of SD Negeri 12 Kute

Panang, Central Aceh Regency, for granting permission to conduct this research and for

providing valuable information related to the development of a school culture based on local

traditions implemented at the school. It is hoped that by integrating local cultural values into

the school environment, the cultural heritage of the community can be preserved and

safeguarded from disappearing over time amidst the changes brought by modern development

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