The Implementation of Local Values in Aceh Education Curriculum Abubakar1; Dian Aswita2; Israwati3; Jujuk Ferdianto4; Jailani5; Anwar6;

This study aimed at finding the values of local wisdom as well as strategies for transformation and internalization of these values in the curriculum for students at Madrasah Tsanawiyah. This was qualitative research, and the sampling technique used was purposive sampling. Data collection was carried out using in-depth interview techniques, documentation, and strengthened by focus group discussions (consisting of 5 experts). The validity of the data was confirmed by the triangulation technique. The data were analyzed using inductive techniques to reveal the implicit/explicit meaning of the information in the field. The results of the study indicated that the value of learning needed to be adjusted to the character of the community. Characteristics of the Acehnese people who have a strong, reactive, and exocentric character, are more effective in learning through the use of symbols of local values. One of these local values is peumalèe. Peumalèe can be explicitly implemented in the curriculum and implicitly embedded in the school curriculum. The value of peumalèe not only has a strong foundation in student learning because it is related to their daily beliefs and worship but also has social and religious sanctions for those who violate it.


A. Introduction
Value is something that perfects humans according to their essence (Indonesian Dictionary). The values are essential in the life of society and the core of a culture; they serve as a cultural measure and control.
Through understanding and acting according to the value, someone is regarded to have a well-behaving. The process of the transformation of behavior into value undergoes a long process following the history of society (Hess, 1987: 23).
The values in cultures vary depending on the meaning understood by the community itself. For example, pregnancy before marriage is considered a disgrace in Acehnese society. Such behavior leading to this kind of problem needs to be prevented. Therefore, the Qanun/Aceh Provincial Regulations number 14 of 2003 on Khalwat was issued.
In Acehnese society, many values come from the teachings of Islam and the culture of the past. Both are well assimilated and harmonized without any contradiction. This was once expressed by Snouck in James T, Siegel as follows, "Aceh it as a feudal society based on adat or custom, Snouck points out, saw no conflict between adat and Islam ... what was Achenese was Islamic. Adat and Islam are generally viewed as a close link, the first dependent on second" (Siegel, 1969: 70).
Since the values of the society are derived from religion and culture, the basic control and guidance of the implementation of these values can be grouped into three theological foundations that originate from Islam, namely the Qur'an, Hadith, and culture. One manifestation is that narit maja or hadih maja is interpreted as coming from the values of the Qur'an and Hadith, thus determining the Acehnese people are the same as Muslims in other parts of the world. Its uniqueness is that the naritmaja is applied by the Acehnese people with its characteristics.The strong implementation of these three elements serves Aceh as a special region (Ministerial Decree No.

1/ MISSI/1959).
Narit Maja is an oral tradition passed down from generation to generation by the Acehnese community in various daily activities such as in economy, religion, politics, work ethic, family, including in various formal educational activities such as in schools. The practice of local wisdom values is the identity of the nation and group (Djuned, 2011: 10-11). The uniqueness of identity shows the dignity of a nation or group of people, so it is necessary to inherit and integrate it into all activities. The value of life and varying activities of living values in education, civic education have the vision of the nation character building (Komalasari & Saripudin, 2018: 396).
The inheritance of these values of wisdom will not occur naturally, yet there must be a deliberate effort based on continuity through the support of all stakeholders. These values must be planned, programmed continuously so that each generation understands, deepens, and experiences and can adapt to the times and be preserved. Cultural values and customs are the Acehnese identities, when the value is lost, then a civilization disappears, and so does Aceh (Yusuf, 2008: 95;Fajarini, 2014: 228).
To ensure the inheritance of these values goes well in shaping community behavior, the Aceh Government has formulated various legal principles contained in several local regulations (hereafter called Qanun), such as Qanun Number 11 of 2014 on the Implementation of Aceh's Education, strengthened by Qanun Number 9 of 2015 about the changes in the Implementation of Aceh's Education, Qanun Number 5 of 2000 on the Implementation of Islamic Shari'a, and Qanun Number 7 of 2000 on the Development of Customary Laws and Customs of Aceh; in Article 5 paragraph 9 point 2, it mentions the obligation to include the costum of Aceh in the curriculum (from SD/ MI to SMA/ MA). This aims to make Aceh an area that has its special value.
Based on these various legal foundations, given the importance of learning related to Acehnese local values in the development of life for the young generation of Aceh as a manifestation of upholding the dignity of the nation and state, this research was conducted. This study aims to explore the values of local wisdom that can be applied in Acehnese education and how are the strategies for transforming and internalizing these values in the curriculum for students at Madrasah Tsanawiyah.

B. Method
This study is qualitative research and aims to analyze the phenomenon of what is perceived by the subject holistically according to the research theme.

Research Respondents
Respondents for this study consisted of principals, teachers, and students at MTsN (equivalent to junior high schools) in Banda Aceh, stakeholders, and experts in related fields. Determination of the sample using the purposive sampling technique. This research was conducted at 3 locations, with a total sample size of 28 persons, consisting of 3MTsN principals, 8 senior teachers (who have taught for more than 10 years), 2 Religious leaders, 1 Chair person of the Aceh Adat Council, 4 school security, 1 Acehnese historian, 1 Acehnese literature and culture expert, and 8 MTsN students.
A total of 28 respondents have been selected and become an informant in this study, and among them, there is one key informant. The determination of key informants is considered important because of several considerations, including his/ her role in society, his/ her knowledge about local wisdom, his/ her communication skills and there is no conflict of interest with impartiality (Nanang, 2014). Thus, the key informant in this study was the Chairperson of the Aceh Adat Council.

Researcher's Presence and data collection technique
This study uses human instruments and is equipped with field observation sheets, interview sheets, and research logbooks. The method of data collection was carried out by field observations techniques, in-depth interviews, and document review with content analysis techniques.
During the process, the researcher always tries to avoid the influence of subjectivity and maintain the interview environment as it is.
During the data collection process, the researcher did not determine the amount of time that had to be taken but constantly tried to match the opportunities of the data source, thus the process of collecting data is more flexible and calmer. With such conditions it allows communication to be more open as it is without being hidden. To avoid data loss, researchers used tape recorders and logbooks as tools in conducting research.
The data that has been obtained from the respondents are then put together for further review through a Group Discussion Forum involving the Chairperson of the Aceh Traditional Council, Religious Leaders, Acehnese Historians, and Acehnese Literature and Culture Experts.
However, on this occasion the researcher only used two steps in testing the validity of the data in this study, both steps have met the scientific requirements, namely (1) Credibility Check, which consists of peer discussion and data source triangulation&triangulation technique; and (2) Confirmability Check.

Data analysis
Data analysis in this study consists of three stages, namely data reduction, data presentation, and concluding/ verification (Sugiono, 2015: 338). The data analysis techniques used in this study included a transcription of interview results, data reduction, analysis, data interpretation, and data triangulation. From the results of the data analysis, several conclusions can be drawn.

C. Result and Discussion 1. Result
The result of this study indicates that the internalization of cultural values in Acehnese society can be done through an educational process. Strategies for transforming the local wisdom values of peumalèe are pursued by habituation through the curriculum approach, co-curriculum, extra curriculum, and hidden curricula. The curriculum approach is classified into two types, namely, a curriculum full of values and a valueimplicit curriculum. Therefore, the learning of values in the Acehnese society requires a specific approach so that it is more readily accepted by one of its cultural approaches. It can also be seen that the first Islamic values that entered Indonesia were easily accepted in Aceh, one of the approaches was through its culturalbased learning (Arifin & Khambali, 2016: 255). Education at MTsN is not only concerned with academics but morals are also the main thing, even according to them morals are above knowledge.
Good morals are those that come from the cultural customs of the people.
Therefore, the vision, mission, and objectives of education are the three foundations of education to be able to realize these morals, one of the good morals in Islam and Acehnese customs is a sense of peumalèe according to its place, both in the family, community, and school.
The transformation strategy referred to in the research is described as follows.

a. Transformation of Local Wisdom Values of Peumalèe through the use of the lesson curriculum
The main and mainstay curriculum in the transformation of peumalèe values through learning Islamic Religious Education, such as Islamic Cultural History (SKI), Akidah Akhlak, Al-Quran Hadith, and Arabic Language.In this subject, the value transformation process is more structured and measured through various assessments and indicators. All local wisdom values of peumalèe we can find in this study, even all Islamic morals in detail are also available in it.Similarly, with other subjects such as Social Studies and PPKn although the values in these two subjects are considered more general and universal, because these two subjects also speak a lot about broader morals, for example about state and social affairs. The use of the extra curriculum must also be able to support the smoothness of the character formation of students as expected in the Islamic Religious Education curriculum. There are 29 extra-curricular programs at MTsN Model, which consist of 20 excellent student activities and 9 excellent curricular activities. All activities have been well programmed in the annual plan with the hope that they must become a place for the transformation of good values as a Muslim and cannot be separated from its mission.
Mean while, at MTsN 2 and 3 there are 11 extra curriculum activities. With these activities, it is hoped that they will be able to transfer good values such as the various peumalèe that exist in religion and culture.
The lack of extra-curriculum programs in these two MTsNs is due to the low economic structure of the parents' family, so various additional funds may not be maximally obtained.
According to their nature, extra curriculum activities are grouped into two categories, namely activities that are hard (hard activity) and soft (soft activity). Hard activities are usually carried out on Saturdays such as Paskribaka, Drum band, Pramuka, PMR (Youth Red Cross), sports, and several other activities. While activities that are included in soft (soft activity) are held every Friday (after Friday prayer services), such as the Science Olympiad (mathematics, physics, biology, & chemistry), Storytelling, Blog/ Website Development, Youth Scientific Work (KIR), Recitation of Da Tahfiz, Calligraphy, Tajhiz Mayin Rebana, Nasyid, Choir, and Hadrah.These activities are intended to face various competitionscompetitions and the formation of various peumalèe values in students.

c. Transformation of Local Wisdom Values of Peumalèe through the use of hidden curricula
It cannot be denied that the profile of the school which is the location of the research is a religious school that is certainly different from public schools, so it can be seen that all elements of the school are obliged to position themselves as a source of values that are followed and exemplified. and to create a generation that empathizes with others and the environment. From this mission, it is concrete in terms of the following objectives, namely "educating students with Islamic character", and "educating students who have the value of responsibility and social care".

3) Value Transformation Strategy through Hidden Curriculum in
Formal Curriculum; Hidden curriculum is local content that is usually taught in the community and can be adopted informal education. Mean while, the formal curriculum is a learning activity design that is authorized by the government.

Contracts and Promises; The formation of peumalèe values in
MTsN is also pursued through the promises of students, in which the promises are illustrated by various hidden values that can be categorized into peumalèe moral values in students, starting from being ashamed of Allah to fearing Him.

Discussion
Peumalèe in Aceh is quite pervasive in all aspects of life, but nowadays it has begun to fade because these values are no longer integral to the concept of learning in school. This study is concerned about it because some policies have been issued by the government to maintain the existence of these values to our next generation according to ( Thus peumalèe as a culture contains a value of goodness to humans.
Peumalèe encourages humans tohave a noble character and abstains from contemptible acts. So, peumalèe has a good impact on the development of students' personalities under Islamic moral character.

b. Peumalèeis a branch of faith. Faith is man's belief in God as Lord and
Prophet Muhammad as his apostle. With that belief, human is obliged to obey all their commands and prohibitions. Therefore, shyness toward God is part of faith. Prophet Muhammad SAW said which means: "Faith has more than seventy or sixty branches. The highest branch is the word 'Lâilâhaillallâh,' and the lowest one is to remove the thorns from the road. And peumalèe is one of the branches of Faith (Tim Baitul Kilmah, 2014: 8).
c. As human beings, we live together and have various binding rules.
Violations against the rules would be sanctioned, both from God and from humans. We cannot see God, but when we are ashamed of human beings we have faith. The teaching of such values and faith can give influence to the students in maintaining their characters, including their perspective, and their way of thinking in everyday behavior (Mujiburrahman, 2011: 79).
d. Peumalèe is Islamic morality. Peumalèe as morality is not only seen as something that should not be done but doing something according to command as well as morals. For example, being late is peumalèe, failing grade is also peumalèe For Muslims everything must be perfect and sincere because everything will be judged by God.  (Ajad, 2013). The function of education is to form a human noble character. So, one of the ways is to build a culture of peumalèe on its various generations because these peumalèe values are stronger to control them. The Prophet strongly encouraged the people to multiply the peumalèe as in the various message mentioned above.
Because the sin will come to everyone whose peumalèe has been gone. This is in the cultural customs of the people of Aceh called putôh urat malèe (their shy vein is broken or has no more shame).
f. Peumalèe is the reinforcer of Faith. Peumalèe is part of the faith as mentioned in the above hadith, i.e when a man's peumalèe is gone; one part of that faith is lost. The loss of this part of faith then imperfects faith and disturb other worship as worship depends on faith. Given the importance of these programs to become akhlakul karimah, peumalèe is encouraged from an early age in various educational processes and becomes the basis for the development of other behaviors (Hasyim, 1997: 1-2 approaches, within both the learning curriculum in the classroom and the co-curriculum in activities at school. With the basis of the implementation of local values among the Acehnese, peoples have a strong legal foundation since it is a source of religion and culture. For the Acehnese people, the foundation of the law is stronger than other legal bases and more acceptable in their lives.

D. Conclusion
Learning of the local value of peumalèe is the symbolic learning that has been realized by society since the beginning in shaping the character of its generation. Peumalèe can be done in the family community and formal education in school. In the education aspect, peumalèe can be done through curriculum approach and hidden curriculum approach. In the curriculum approach, it is explicitly formulated referring to schools Secondly, it can be done through the hidden curriculum that contains implicit values underlying all school activities to build a good valued experience. This can be done through building exemplary through all elements of the school, strengthening the formal legal protection of the government and school environment, and praying for the good of students' morals.
For some students, learning values through symbols at the MTs level is considered to be quite effective because these values contain a strong sense of the cultural values of society. In addition, these values are derived from Al-Quran and Hadith which is closely related to the human faith in worship. Therefore, learning through peumalèe has the coercive power of social sanction and has a religious power in the form of heaven for those who follow and hell for its transgressors.