Islamic Education and Concept of Gender Using a Culture Approach in Minangkabau

This study aims to analyze Islamic education and the concept of gender with a cultural approach in Minangkabau. This study uses a qualitative method with content analysis, all data are taken from theories, opinions of experts, and results of previous research on related issues. The data that has been collected is analyzed through identification, categorization, and conclusions. Overall this article will discuss three topics, i) gender and matrilineal culture in Minangkabau, ii) Islamic education in Minangkabau and iii) relevance of culture, gender, and Islamic education in Minangkabau. The implication of this article is that gender with cultural perspective in Minangkabau has regulated the functions and roles of men and women according to their portions, therefore the concept of gender in Minangkabau culture can be used to the platform in understanding functions and roles of men and women in Islamic education. The understanding of the concept of gender in Minangkabau culture has been discussed in this article at least can be used as initial information and reading material for next researchers to examine this problem in context and different issues.


Introduction
The discussion of gender equality continues to echo in the public sphere.
Gender differences are average as long as there is no gender inequality or injustice.
However, due to the different roles between men and women in society, it is not uncommon for this to result from the insubordination of one party, namely men or women (Sumar, 2015;Marcen and Morales, 2021). Gender issues have much relevance in various aspects of life, both related to individuals and their relationships with other people. Fatimah & Mahmuda's (2020); Murniyetti et al., (2016) research aims to determine the relationship between gender, mental health, pandemics, and e-learning. The broad scope of gender studies makes gender issue reviewers look at gender from their respective scientific perspectives, including from the realm of education.
In general, education is a process to form a person's skills, both for himself and to behave in society. According to Rahmat (2010), Hasanah et al., (2019), Atmaja (2019), and Ashari (2020) education is an effort to improve the quality of basic human skills which includes three aspects, namely cognitive (ability to think), affective (ability to empathize), and psychomotor (skills). Meanwhile, according to Undang-undang Sistem Pendidikan Nasional (SISDIKNAS) No. 20 Th. 2003 Pasal 1 explains that education is a conscious and planned effort to increase students' potential so that they have the power of self-control, intelligence, personality, skills, and noble character. In addition to sharing knowledge and strengthening individual abilities, education is also a forum for discussion to share new ideas (Kopnina,157 Ana Azzahra,Shadrina,Ghufron Akbari Wardana,Debi Yandrizal,and Rudi Hasim

Islamic Education and Concept of Gender Using a Culture Approach in Minangkabau
Khalifa: Journal of Islamic Education :: Volume 5, Number 2, September 2021/1442 P-ISSN : 2541-6588 ; E-ISSN : 2549-4783 2020; Mashvufah, 2020;Horban et al, 2019). Thus, the educational process becomes one of the best alternatives in providing an understanding of gender.
In addition to education, religious values also have a crucial role in understanding gender. Apart from regulating transcendent relationships, the conception of religion also talks about human social relations (Mukhammadsidiqov, 2020;Haryanto, 2015;Eriyanti et al., 2020). Islam is also a teaching that emphasizes the same thing, where its adherents are promised happiness in the world and the hereafter if they can balance the two (Amboro, 2020;Ulinnuha dan Nafisah, 2020;Madjid, 1999). To achieve this degree of happiness, the first thing that Islam revealed to its followers was Iqra (QS. al-Alaq  (Yanti, 2017). Gradually the role and function of the surau as an educational institution began to diminish with the discourse of renewal initiated by three hajjis through their Wahhabi understanding. After the renewal movement, the return of Minang students to the Middle East also decreased the surau's role (Alfurqon, 2020; Juharmen, 2020;Fithri, 2015).
In addition to Islamic education, one of the Minangkabau cultures in the spotlight of many circles is the matrilineal culture adopted by the Minang community, where lineage is based on the mother's lineage. At first glance, such a culture is not in line with the teachings of Islamic paternalism (Faslah, 2020). Of course, applying matrilineal culture amid religious teachings has a long journey and upheaval. However, this paper does not discuss the history of cultural and religious integration in Minangkabau. As previous scholars used local traditions to disseminate knowledge and religious teachings in Minangkabau, this paper attempts to analyze the concept of gender in local culture, namely matrilineal culture, which is applied in Minangkabau as an alternative to making it easier to understand gender in Islamic education in Minangkabau.

Literature Review
Research by Zakia (2011) andFatimah (2012), aims to find out the gender in

Method
This research is qualitative research with content analysis. All data are taken from previous studies on gender, culture, and Islamic education in Minangkabau.
In the next stage, the data is identified and grouped according to the information needed by the author. According to Wilson (2016), dan Mayring (2014) Graneheim (2017), Syafril et al., (2021) suggest that this analysis is used to determine certain concepts and themes by determining the author's specific goals and ensuring that the analysis carried out can be re-examined and further based on the context. The presentation of the data in this study is descriptive, describing the findings in detail by describing the similarities and differences of a concept (Siyoto dan Sodik, 2015;Auni & Hermanto, 2020;Azmi & Wardi, 2020;Asril, 2021).

Findings and Discussion
Based on the author's findings, this article discusses three aspects. Namely, i) gender and culture in Minangkabau, ii) Islamic education in Minangkabau, and iii) relevance of culture, gender, and Islamic education in Minangkabau. The matrilineal system implemented by the Minangkabau community has been genderequitable, and the use of local culture as a tool of understanding will be more exciting and easier to understand because culture contains noble values that are born society cultural itself, and education as a knowledge transfer institution is one of the right places for learning. Discuss and discuss new ideas and ideas so that

Figure: 1. Gender and culture in Minangkabau
Talking about gender, a comprehensive concept of gender is needed. In general, the term of gender is used to identify differences between men and women based on non-biological aspects. The discussion about the biological side between men and women is included in the scope of sex (Suryadilaga, 2018). From this explanation, it can be understood that gender is something that is non-natural.
Every human being born has an innate nature (God's creation) inherent in the individual, such as the penis, Adam's apple, and sperm for men; vagina, ovaries, and uterus for women (Kartini & Maulana, 2019 the realm of gender studies, where this embedding results in differences in roles and functions between men and women in society (Hereya, 2012;Rokach, 2018;Giuliano, 2020).
Within the scope of gender, men and women have the same rights to participate in various aspects of life in society, both in the social, economic, political, educational, and other aspects that are not innate (sex) (Khasanah, 2018 The meaning: Whoso doeth an ill-deed, he will be repaid the like thereof, while whoso doeth right, whether male or female and is a believer, (all) such will enter the garden, where they will be nourished without stint. (Alquran, 2010).
The Qur'an uses different expressions when talking about men and women biologically (natural) and gender (non-natural). When the Qur'an talks about nonnatural gender, the Qur'an uses the expressions rijāl (masculine nature) and nisā' feminine nature), while when the Qur'an talks about the biological nature of men and women, the Qur'an uses the expressions dhakar and unthā (Umar, 1999). It means, when a woman can lead a group with the skills she has, then at that time, the woman can be called rijāl. In other words, gender talks about individual abilities, functions, and roles (Nurmila, 2020;Milestone and Mayer, 2020;Neculaesei, 2015).
In line with Islamic teachings, which provide equal space for men and women, Minangkabau customary norms, built on the spirit of Islam, also apply the same thing even though the Minangkabau community adheres to a matrilineal system. In both play a role in decision-making, reflected in the urang ampek jinih element, which consists of ninik mamak, cadiak pandai (also known as manti), alim ulama (also called malin), dan bundo kanduang (Firiani et al, 2017). It can be understood that the Islam, a religion that emphasizes on its people to always iqra (QS. Al-Alaq/94: 1-5) to achieve the goal of human creation on earth, namely khalīfah fil arḍ (QS. Al-Baqarah/2: 30 Of course, to achieve this goal, humans must have the skills to think and analyze every element in life (Idris and ZA, 2017). It shows that there is an affirmation so that humans can balance faith, knowledge, and charity. These values are also inseparable from Islamic education based on the Qur'an and hadith.
In the Qur'an, it is also explained that the position of individuals who believe and have knowledge is appointed (QS. Al-Mujadalah/58: 11). Therefore, Islam obliges humans to seek knowledge. In this case, the educational process becomes an essential thing, where Islamic education itself encourages humans to achieve the perfection of beings who have noble character, knowledge, and faith (Lubis, 2015;Hidayat, 2016;Idris et al, 2018).

‫ا‬
The rapid development of Islam also has an impact on Islamic education itself. In its journey, Islam and Islamic education come into direct contact with local culture and make it a medium for spreading the values of Islamic teachings, including in Minangkabau. Islamic education in Minangkabau cannot be separated from the role of the surau which is used as a place to transform religious knowledge and values. At first, the surau was a cultural institution used as a meeting place (Rivauzi, 2019). The subsequent development, surau has integrated with Islam, and the function of surau has remarkable development, besides for socializing and cultural study, it was also used as a place of worship by Muslims, such as reciting the Koran, praying, and becoming an Islamic educational institution (Kharles and Nazmi, 2015;Mawangir, 2016;Natsir, 2019).
As already explained, gender is the role and function of individuals in society based on social and culture. Then from this philosophy, it can be understood that each gender has got the main task and function of each in Minangkabau customs.
The values in the division of basic tasks and functions between men and women in Minangkabau are taught from generation to generation and continue to the next generation. It is in line with the pattern of education in Islam, which is represented by the term ta'dib, namely the gradual installation of values that is focused on fostering character or improving morals by covering elements of science (knowledge), ta'lim (teaching), and tarbiyah (parenting) (Hidayat, 2016;Ridwan, 2018;Hasibuan, 2018;Lahmar, 2020). It shows that education is a place to discuss and share new ideas.
This ta'dib pattern is also influential in the process of spreading Islamic values that can blend in with the local traditions of the local community. This is enshrined in the Minangkabau traditional philosophy, the adat basandi syara', syara' basandi kitabullah (Utomo, 2020). That is, culture, gender, and Islamic education in