The Systemness Values in Gayonese’s culture is very much present in the National Education Values that should be achieved, as there is discussion in daily habitual or Resam Edet (AR. Aman Finan, 1998:45), in this discussion are the values and norms that we found in our daily habits, which is a daily habit, the position does not contain legal sanctions but is closely related to educational purposes, such as (Virilocal) : “Mah Atur” – that means is the plan to bring art troupe, this is as relatively RESAM, this activity is justified to do because it can carry and or foster unity among the citizens is also in the process of implementation so many lessons to educate members of the society towards a moral or a norm. It is already arranged and written in the rules of life in Gayo society itself which is a system of values and norms of society Gayonese’s social system.
In the customs and cultural traditions of Gayonese’s Values Education be able to establish norms of learners, as found in the discussion of “Indigenous Origin of Four” “Asaliyah Edet Si Opat“ or which explains that the custom has become the main of customs and Gayonese’s culture itself, in the main traditional explained that the customary of Gayo society (urang Gayo) should follow to:
- Edettulah; it’s means, the customary held always and always be endeavored not contrary to Islamic teachings, which explain the rules and social norms, dress, deal with parents, talking, walking, welcoming guests, how to deal with the Prayer (Tengku) / Teachers, etc.
- Edetmuhakamah; this means, the custom is customary deliberation in society and the environment both formal and non-school or In Formal. In this tradition asserts that among community members and educators are also learners in order to have a responsible attitude and not to pit each other among them.
- Edet Mutmainah; this means, the customary explain or confirm that, solidarity, humanity, etc. are very necessary in this life in order to live, and are strongly encouraged to also knows about thanks-for-giving in favors gratefulness.
- Resam Edet; This means, confirms the customary norms interact in everyday life. It is often applied when carrying out activities that follow the existing norms.Simak
According to author state that an area there is anything in specifi; as which are basically related to the natural environment, socio-economic environment, and socio-cultural environment. And the area needs is anything that is needed by the community in an area, especially for the survival and increased standards of public life, which is adjusted with the direction of regional development as well as potential areas concerned.
So, would not develop a local touch to its development if not based on culture or in other words the typical forgetting their-own regionalism, especially in aspects of educational. Above paradigm has also been stated in the Law of the Republic of Indonesia Number 20 Year 2003 on National Educational System Chapter I General Provisions Article 1, paragraph 1, paragraph 9 is very pressing that it is the Forum for Education to develop full potential of Indonesian society, which leads to a change in attitude and repairs and also other ones morals.
The reason, because the essence of true education is, according to the pragmatic nature of knowledge continue to grow. Knowledge is hypothetical and relative whose truth depends on its usefulness in life and practice. The knowledge gained from the realm of education is an instrument to act while in discussing the nature of the value of pragmatism stated that there is no universally accepted values or absolute, according to the statement of John Dewey and James Williams, “Ethics are not descended from the supreme law of substances derived from supernatural.
The Standards of individualism and social behaviorism is determined experimentally in life experience. Ethics pragmatism has characteristics: empirical, relatively, the particular (special), and there is in the process. “It is clear that the purpose of education is not found in gambling, but it is obtained through a process of education to get change. Considering and remembering that Gayonese’s Culture and Customs – Custom Gayonese’s is one instrument that abstract value that fits with what he has aspired to our predecessors about education, even value – the value of education itself is in the system Gayonese’s Culture.
The foregoing does not only apply to the Gayo region, but can also be applied to the area – other areas in Indonesia with a conducted by local approach to their respective regions. In order to reveal the ideological dimension that underlies every step and movement of thought in the development of our education. diverse disciplines, both divine and human dimension, is absolutely essential in any effort to understanding the texts which are born of a particular religious tradition. Cause of if not, then the human character of religious texts will be lost.
Why did the author put forward the development of education particularly centralized of Religion Islamic Religion and Culture as said by Mohammad Hashim believes that, “in the early growth of Islamic thought to move dynamically and generate treasure of knowledge and high civilization, like a lighthouse that is difficult unrivaled. However, since the 13th century, treasure experiencing stagnation of Islamic thought, despite the fact that the West began to show their creativity in building a civilization. Until eventually, the West managed to catch up and outmaneuvered“. And, if it is done then the real essence of education will not be deviated from what we expected.
Gayonese’s Proverb**(Beluh sara loloten mewen sara tamunen)
A.R. Hakim Aman Pinan, “Hakikat Nilai-Nilai Budaya Gayo (Aceh Tengah).CV.Rima Utama. Banda Aceh:1998: hal.95
 Ibid.hal. 43-47
 Departemen Pendidikan Nasional Badan Penelitian Dan Pengembangan Pendidikan Nasional Pusat Kurikulum” Model Pengembangan Mata Pelajaran Muatan Lokal” Jakarta Desember 2006: hal.2
 ———-Naskah Akademik Kajian Kebijakan Kurikulum Pendidikan Anak Usia Dini, Departemen Pendidikan Nasional Badan Penelitian Dan Pengembangan Pusat Kurikulum 2007
 Hasyim Muhammad “ Filsafat Sebagai Pendekatan Kritik Nalar Islam” Teologia, Volume 19, Nomor 1, Januari 2008. Yogyakarta.