The title of this research is: “ICH's contribution to the Kethoprak art in Improving the

Quality of Education and Sustainable Community Development”. The Kethoprak is a

traditional theatrical performance art. The stories are taken from history, fairy tales, myths
and legends involving many elements of traditional arts; Gamelan music and traditional
songs, Javanese local literary language, traditional clothing, dance, in their implementation in
society are closely related to the traditional thanksgiving prayer ceremony and the rules
describe the teachings of the Javanese concept of life, which is contained in the story which
has a philosophical meaning "Memayu Hayuning Bawana" a concept meaning that living
people must be able to establish a harmonious relationship with nature, human beings and
God, this art has an important role as a medium of character education. The purpose of this
research is to know the contribution of character values (local wisdom) in the Kethoprak art
as an ICH element for the education quality improvement (SDGs. 4), the impact on
Sustainable Community Development (SDGs 11), other impacts that can be found (other
SDGs). By knowing the impact of Kethoprak art ICH, it is hoped that it will be able to get
recommendations from various parties for the follow-up plans from district level government
policy makers in order to support the kethoprak art.

This research is based on case studies as a research strategy to examine a case by

using systematic methods in conducting initial observations, data collection, practice, and
analysis of information and reports. The method used is the comparative method of survey
results of quantitative and qualitative data from primary data and secondary data. The type of
comparative analysis used in this study is the type of one sample t-test comparison analysis,
where this analysis compares whether there are differences and similarities between groups.
sample data with other data. This analysis aims to test the expected hypotheses and to
produce an analysis that not only answers questions about 'what' the object of study, but is
more thorough and comprehensive about 'how' and 'why' the object occured and formed as a
case to be the basis for further research. This study, in addition to comparing the impact of
kethoprak art, this research also wants to know the values (character education) of kethoprak
art as an ICH element, then based on these positive values, a Focus Group Discussion (FGD)
with various elements of the government and society is carried out to obtain
recommendations and follow-up for Kethoprak art.

The target of the Case Study is chosen by institutions and personnel from the formal
and non-formal education which is located in Klaten sub-district as a reflection of the
complex and heterogeneous cultural conditions of the community. The main object in this
case study was the younger generation (students) to prepare the life sustainability. To limit
the amount of research, the first step in this case study started by observing the schools that
carry out the kethoprak art and the schools that do not. Based on initial observations, three
schools were selected as samples that fit the requirements as research objects. The three
schools are (1) SD Krista Gracia as a formal school that consistently carry out the art of
kethoprak as an extracurricular, (2) SD Negeri 2 Trunuh as a formal school that has never
carry out the art of kethoprak as an extracurricular, and (3) Dewi Fortuna CLC as a non-
formal educational school that implements the kethoprak art in its curriculum. The results of
the comparison of school 1 and school 2 as case study 1 are then compared with school 3 as
case study 2.

The early stage in this first case study was conducted the observation of the school's
capacity in an effort to improve the quality of education through the art of culture. The
success of education in improving achievement and inculcating good values is largely
determined from the overall ability of the school which is called school capacity. Hopkins
and Jackson write that in the context of educational institutions, capacity refers to the internal
organizational characteristics of schools. Based on the results of questionnaires and
interviews with two formal schools regarding school capacity, it was found that the three
schools had different capacities. The differences in the capacities of these schools include: (1)
The background motivation for carrying out and not carrying out the traditional arts lessons
in schools at the three schools is different. Krista Gracia Christian Elementary School
implemented it because the learning of kethoprak art had become the school's vision and
mission and financial ability, while SD Negeri 2 Trunuh did not implement it because the
funding for art activities was too large. (2) Support capacity. Krista Gracia Christian
Elementary School has sufficient infrastructure and facilities, which belong to the school,
while SD Negeri 2 Trunuh lacks of infrastructure in the arts. (3) Cooperation management
with other parties/community. In Krista Gracia Christian Elementary School, the cooperation
management with other parties has been carried out well, while in SD N 2 Trunuh has not
implemented the cooperation management at all. The results of other questionnaires such as
the results obtained by schools by carrying out the kethoprak art lessons, indirect results
obtained by schools by holding art lessons, the financial resources showed similar results
where SD Kristen Krista Gracia showed positive results (had other effects) while SD N 2
Trunuh showed negative or no results.
 The results of the comparison between the two formal schools above when compared
with Dewi Fortuna CLC are directly proportional to the results of the comparison above.
Dewi Fortuna CLC based on the results of the questionnaire has the motivation to carry out
the art of kethoprak, having the support capacity but it still belongs to the community, having
the cooperation management with other parties, and having the other effects besides the
preservation of cultural arts. Based on the results of the comparison between the three
schools, it shows that schools that do not have a vision and mission in the field of arts and
culture, Facility/support capacity, and cooperation with other parties, financial/sources of
funds then do not carry out the learning of kethoprak art while the other two schools that have
a vision and mission in the field of cultural arts, facilities and others carrying out the learning
of kethoprak art. This shows that one of the factors for Ketoprak art extracurricular is not
implemented in schools because of the school's capacity factor.

As an element of ICH, the kethoprak art has been recognized having a positive
contribution to education. The art of Kethoprak in this study is seen in its contribution to
SDGs 4, 11, and others. The contribution of kethoprak art in improving the academic quality
(SDGs4) is seen in four related subjects. The four subjects are Cultural Arts, Javanese
Language, Social Sciences, and Citizenship Education. Based on the comparison between
schools that do and do not carry out the kethoprak extracurricular arts, there is a very
significant difference in the academic scores improvement (SDGs 4). Students from schools
that do not carry out the kethoprak art, the score of related subjects in semester one and
semester two is relatively the same. This condition is different from the two other schools
which carry out the kethoprak art extracurriculars, where students who take the kethoprak art
extracurriculars get the score improvement for the related subject in their report cards. It
means, besides training the students to play acting the kethoprak art extracurricular also has a
positive impact in increasing the score at related subjects. The change in academic score at
schools that carry out the kethoprak art as extracurricular can be clearly seen in the table
below:

Respondent Sample Students

Description
Case Study I Formal Education Case Study I NonFormal Education
School SD Krista Gracia Dewi Fortuna CLC
Respondent Code RP.1.5 RP.1.7 RP.1.8 RP.1.9 RP.3.2. RP.3.4. RP. 3.6. RP.3.10

Semester 1 2 1 2 1 2 1 2 1 2 1 2 1 2 1 2
Art and culture 7,1 8,0 7,5 8,0 7,0 7,5 7,7 8,5 77 80 79 85 79 84 80 85
local language 7,5 8,5 8,0 8,0 7,2 7,5 8,2 8,7 80 88 81 85 82 87 79 87
social science & 7,0 7,5 7,5 8,0 7,5 8,0 7,5 8,0 81 85 80 86 80 86 80 84
history
civic education 7,6 7,9 8,0 8,5 8,0 8,5 7,5 8,5 81 85 80 88 80 85 80 84

Besides having an impact in increasing the students’ report card, the kethoprak also
has an impact in improving the students’ better character. This character improvement is in
line with the Kethoprak art values as an ICH element that must be maintained and preserved.
The character values used in this study are the character value which is suggested by the
Ministry of Education. These characters include: religious, honest, tolerance, discipline,
cooperation, creative, independent, democratic, curiosity, national spirit, patriotism, respect,
communicative, peace, love to read, environment care, social care, responsibility.
Questionnaire which has been conducted on 11 students of SD Negeri 2 Trunuh, 11 students
of SD Krista Gracia, and 12 students of Dewi Fortuna PKBM show that there is a difference
in the number of respondents between schools that carry out and schools that do not carry out
the extracurricular arts kethoprak (ICH) to the number of questionnaires in the field of
character. Based on the results of the questionnaire, SD Negeri 2 Trunuh as a school that does
not carry out the kethoprak extracurricular has a lower character understandings comparing
with the other schools except for religious characters, patriotism, appreciate the achievement,
communicative, environment care, and responsibility. The six characters have the maximum
number of respondents in each school. However, for the other 12 characters, SD Negeri 2
Trunuh has fewer respondents comparing with the other two schools. It means that, the
kethoprak art has the effectiveness and a positive impact for the understanding and
inculcating character to students.

Based on the results of questionnaire and interview with school principals, teachers,
parents, public (society), and students, there are some real attitudes that they get during
participating the kethoprak art extracurricular. Some examples of attitudes/characters
obtained after participating in the extracurricular art of kethoprak such as: (1) Religious
attitude, every student is always taught to pray to God before and after carrying out the
activities; (2) Tolerance, the students always give the opportunity to repeat the scene for the
shortcomings and mistakes of friends during practice; (3) Discipline: arrive on time; (4)
Independent: learn independently through Youtube and ask other people who know better; (5)
Patriotism: using the country's flag property in the show. Another attitude felt by the parents
is politeness enhancement, the manners because the kethoprak art teaches through the
language level, attitude, and acting.
 This research, as described above, wants to see the contribution of kethoprak art to
SDGs 11. The contribution of kethoprak art to SDGs 11 exists in the field of " strengthening
efforts to protect and preserve cultural heritage ". This can be seen in the participation and
involvement of the community for the preservation and development of the traditional art of
kethoprak; support a communal work culture in the community such as: the existence of
partnerships and community involvement in terms of contributing to funding and promotion
capabilities; partnerships with the community stimulate the growth of feelings of solidarity,
cooperation and unity of social concern in a community. Some of the things that become the
indicators of the achievement of SDGs 11 can be seen in traditional arts known by the wider
community, preservation of folklore, the history of the nation which is performed in
interesting show, being able to speak and write the Javanese script well and correct, knowing-
understanding-carrying out the local culture-based character education..

Besides having an effect on SDGs 4 and SDGs 11 the kethoprak art also has a
contribution to other SDGs. The other SDGs include SDGs 5, SDGs 8, SDGs 9, SDGs 15,
SDGs 17. For examples: (1) SDGs 5: The appreciation of the women role obtained from the
teachings of the story about the empress and Javanese heroine, knowledge improvement
about the important role of women in traditional Javanese arts; (2) SDGs 8: Giving the
knowledge about economics and entrepreneurship based on local wisdom of the community,
multiplayer effect shows people participating in food sales, creating the opportunities and
increasing job demand, especially those based on traditional arts and crafts; (3) SDGs 9:
opening up new opportunities in the performance industry such as make-up artists, lighting
designers, videographers, creating creative industries for traditional art performances that are
packaged virtually/using multimedia, opening innovations in the provision of accessories for
performance equipment; (4) SDG2 15: Teaching a harmonious system in respecting and
appreciating the nature, encouraging the emergence of education and arts communities and
other parties involved in performing arts events; (5) SDGs 17: encourage the emergence of
education and arts communities and other parties involved in performing arts events. The
impact of the art of kethoprak on several other SDGs is more visible in Dewi Fortuna CLC
than in elementary school students. This is because most of the students of Dewi Fortuna
CLC are adult age, they have worked, or they are already married and want to improve their
economy.

The art of kethoprak described above has a positive impact on character education,
and development goals such as SDGs 4, SDGs 5, SDGs 8, SDGs 9, SDGs 11, SDGs 15,
SDGs 17. The many impacts of the values of kethoprak art were responded positively by
various parties in the Focus Group Discussion (FGD) that we carried out. The components
that attended the FGD included: Head of the Education and Culture Office, Principal of SD
Kristen Krista Gracia, Principal of SD Negeri 2 Trunuh, Chair of CLC, teachers, Arts
Council, Lecturers ( academics), kethoprak artists, cultural observers, journalists, kethoprak
art observers, kethoprak art activists, students’s parents, etc.

The participants in the FGD expressed their concerns, worries, and hopes for the local
noble values in traditional arts, especially the art of kethoprak which is currently affected by
the globalization era. Focusing on expectations, FGD participants generally want the action
and follow-up for this research. The expectations of the FGD participants can be classified
into four domains, namely the district level policy domains, school level policies,
partnerships, and research fields. At the District level policy, the participants encourage:
Local governments start planning the annual budget for kethoprak art activities at school
level through the Regional Development Planning Agency, the Education and Culture Office
through a circular encouraging each sub-district to have at least one school that organizes
kethoprak extracurricular activities, and encouraging the realization of Klaten as the City of
Kethoprak. The school-level policy, the participants give the advise carrying out Javanese
language extracurriculars, Javanese language teacher workshops, Javanese script
extracurriculars, kethoprak extracurriculars in collaboration with artists as the teacher, and
running a micro teaching workshops for artists who will teach the extracurriculars,
socializing the kethoprak art to be included in the curriculum. In the field of partnership, the
participants expect the partnerships with artists/general public, community empowerment to
enhance the economic value. Meanwhile, in the field of research, the participants expect to
continue with more objects and publication of scientific journals with a larger number of
schools and respondents.