Community life activities cannot be separated from literary activities. Literature as an art form of human creativity which is always born from the routine of people's lives, has a positive influence and impact on the development of human life. Literature also develops in accordance with the rhythm of people's lives. Literature as a form of human creativity also applies at every level of society. Starting from the form of oral or written literature is part of the behavior of people's lives. One of the literary forms inherent in human daily life is folklore.

Folklore can be defined as a culture that is passed down from generation to generation. Compose various types of activities in the form of Folklore contained in a very diverse community. There is a form of Folklore oral, Folklore is not verbal, and Folklore in part oral. This research is important to do, because currently to form the character of children not only starting from elementary school education, but also can be applied through a variety of Foklores that develop in society.

A folk Foklore Folklore shaped partly oral. Usually done by the community to fill their spare time. In accordance with changes in human civilization and the development of science, information and technology, people's Foklores are reduced to modern Foklores that are more interesting. Folk Foklores are becoming less attractive. As a result, there are many folk Foklores, which are not known or are not introduced to the children, so that the children begin not to know the types of folk Foklores that exist in society. 

Even though there is the same form of play, in some regions it has different names in each region. There are several folk Foklores that are very prominent in the Minangkabau community, namely, playing dore, playing tekong football, playing gaff, playing gasiang, playing rope,. Folklore Dore dore is not only a form of folk Foklore that is still played from generation to generation. However, in Folklore Dore there are also various positive character values ​​that can be explored, so that folk Foklores can still be recognized by the community as a form of traditional Foklores that must be preserved. 

Based on this, for the sake of this research, the topic of character values ​​in Folklore Dore was determined . The research setting was conducted in Jorong Kubu Tantung Kanagarian Batipuah, Batipuah Baruah, Tanah Datar. The main reason for determining the character value in Folklore Dore is because this Foklore is almost extinct in society. In fact, in Dore Folklore, apart from entertaining, it is also a means of instilling the character values ​​that parents want in their children. This value is obtained through the process of playing the Foklore over and over again.

Based on the background of this problem, the focus of the problem in this study is the character values ​​contained in Dore Dore Folklore in Jorong Kubu Tantung Kenagarian Batipuah Tanah Datar Regency. The purpose of this study was to describe the character values ​​contained in Dore at Jorong Kubu Tuntuangan Kenagarian Batipuah, Batipuah Baruah District, and Tanah Datar.

Theoritical Review

Etymologically, the word "fochlor" is the Indonesianization of Folklore English. This word is a compound word, which comes from two basic words, folk and dore . Folk is a group of people who have identifiable physical, social, and cultural characteristics so that they can be distinguished from other groups. These identifying characteristics, among others, can be in the form of skin color, the same hair shape, the same livelihood, the same language, the same education level, and the same religion or belief. However, what is more important is that they already have a tradition, that is, a habit that they have passed down from generation to generation, at least two generations, which they can recognize as their common property. In addition, they are aware of their own group identity. So folk is synonymous with collective, which also has the same physical or cultural characteristics and has an awareness of personality as a community unit.

Dore is a folk habit, that is, part of its culture, which is passed down orally orally or by means of an example accompanied by gestures or mnemonic devices. From the above description, it can be defined that Folklore is a part of the culture of a collective, which is spread and passed down from generation to generation, among any kind of collective, traditionally in different versions, either in oral form or examples accompanied by gestures or supporting tools. Reminder (mnemonic device). With regard to the type of culture, Yadnya states that folklore is part of culture that is traditional, unofficial (unofficial), and national. This view implies that folklore is not only an ethnic one, but also a national one; the delivery is unofficial. 

Folklore as Educational Media

Education is all efforts to develop knowledge, skills, and good character of the community, especially the younger generation. Education is a conscious and systematic effort that aims to humanize humans by providing knowledge and skills so that whole humans will be created. Education is concerned with all activities that are useful for increasing knowledge, both one's knowledge and the knowledge of a group of people. This knowledge requires the media as an intermediary for its delivery, which is called the educational media to reach the community. The word media comes from the Latin medius which literally means 'mediator', 'intermediary', 'means' or 'introduction'. The medium, medium, medium or medium may be objects, events or people.

That is, media is anything that can be used to convey messages, hone thoughts, stimulate feelings, attract attention, and arouse someone's will so that they are involved in a process of activity. Media is a tool, means, intermediary or means used to convey information, while education can is defined as a learning process and the provision of knowledge, skills, and character through educators or teachers to students by using institutions so that the goals to be achieved can be met. The intended institutions can be formal, non-formal or informal. In this case the family and school are the most important institutions in carrying out the education of an individual.

Educational media can be interpreted as a tool or method used by teachers to deliver lessons to their students in the learning process. The media used by educators or instructors in the teaching and learning process varies widely depending on what they teach. Media functions to simplify, streamline, and even streamline the delivery of information in the teaching and learning process. Media selection in the teaching process must also be matched with the material being taught. Media as a tool can be in the form of pictures, infocus, OHP or other props, while media as a means can be in the form of methods or strategies to convey lessons. 

Educational media are all tools, methods or intermediaries used by an educator (teacher) to convey information that is useful in developing the knowledge of students (students). Educational media according to Arsyad functions to make:

• The delivery of learning messages can be more standardized

• Learning can be more interesting

• Learning becomes more interactive by applying Learning theory

• Learning implementation time can be shortened

• Learning quality can be improved

• Learning process can take place anytime and anywhere It is necessary

• Ltudents' positive attitudes towards the learning material and the learning process can be improved

• The role of the teacher changes in a positive direction. The importance of educational media in the educational process is explained in the learning behavior theory (BFSkinner)

Darmodiharjo states "Value is something that is useful for humans both physically and spiritually." Values ​​can provide benefits and meanings both physically and spiritually to a person's life. So that the value that is embedded in a person's spiritual will be reflected in his physical activity or activity. According to Steman value is something that gives meaning to life, which provides a reference, point of departure and purpose in life. Value is also used as a standard for carrying out an action or deed in everyday life. Linda and Eyre "values ​​are standards of actions and attitudes that determine who we are, how we live, and how we treat others". Based on the theory above, it can be concluded that value is an act or action that is carried out based on good values ​​which will affect a person's attitude in treating others better in social interactions in society.

According to Semiawan character is the entire psychological life of a person as a result of the interaction between endogenous factors and exogenous factors or experiences of all environmental influences. Furthermore, Nurachman suggests that character is a fighting system that uses moral values ​​embedded in us that underlie thoughts, attitudes and behavior. Character also serves to transform a person's values ​​and character formation.

The character value according to Mulyana states that there are five basic character values, namely:

• Honesty

• Openness

• Dare to take risks and be responsible

• Commitment

• Sharing

The Ministry of National Education explains that "Believing and being pious are obedient attitudes and behaviors in implementing the teachings of the religion they adhere to, being tolerant of the worship of followers of other religions, and can live in harmony with followers of other religions". As religious people, they must always respect the adherents of other religions so that a life of mutual tolerance and respect is created. Intelligence according to Wikipedia Indonesia is "a general term used to describe properties that include a number of abilities, such as the ability to reason, plan, solve problems, think abstractly, understand ideas, use language, and learn." Intelligence thinking can increase creativity to produce new ways or results from something that is owned.

Prayitno and Afriva Khaidir reveal that intelligence is the ability to think logically and openly and is able to solve problems and find solutions to various problems. Intelligence thinking can create intelligent society in living everyday life. Mulyana [1] argues that caring is someone who is able to share what he has, both objects or knowledge to others. If someone becomes a leader, in addition to caring for himself, he must also care for those around him. With a sense of care this will increase the sense of togetherness.

Prayitno and Afriva Khaidir state that "Caring is a condition for someone to be obedient, loyal, polite, helpful to others and peaceful and forgiving". Concern not only for oneself but for the government and prevailing laws. Based on the expert's opinion, it can be concluded that caring is an attitude that requires someone to be able to share with others both material and non-material, as well as encouraging someone to always care about their surroundings, both environment and government. For the purposes of this study, to describe the values ​​of the Folklore Dore characters, the theory of Prayitno and Afriva Khaidir was used.

Kubu Jorong Tantungan Kenagarian Batipuah, Batipuah Baruah, Tanah Datar has three types of names Folklore Dore, namely:

• Folklore dore skirt 

• Folklore dore clothes

• Folklore Dore plot 

The three types of names are only variations of designation in certain play groups. This folklore dore is usually only done by girls. The plots in Folklore Dore are in the form of a combination of squares and triangles totaling eight squares. For the purposes of this research, the term to be used for the analysis of dore play is dore rok.

Before doing Folklore Dore rok, there are several Foklore steps that must be passed. The steps for Folklore Dore rok will be described as follows: The first activity stage in Folklore Dore rok is the preparation stage and starting the Foklore. In the preparation stage of making lucak. Lucak is used as the son of dore to determine the turn and place of the next step in dore plots. Lucak is made from broken ceramic or broken plates. Which collects the sides by rubbing it against the stone. The form of lucak used is inconsistent, in the sense that it is free according to the wishes and comfort of the players using it. 

Each player has one lucak. The next step is to make a dore skirt plot on the ground or field. After the dore is made it is determined who will start the Foklore for the first time, pray before doing the Foklore activities. Each of these activities will be described as follows: The second activity is to make dore rok on the ground or in the field. The dore skirt plot is formed from a combination of rectangles and triangles. The first time the player will make three rectangles by arranging them like rungs (plots 1,2 and 3). The two make rectangles (squares 4 and 5) for the left and right arms. Third, make a rectangle in the shape of a trapeze so that it gives the impression of a skirt shape but is given a center line which is useful as a bounding for the jump (6 and 7). The fourth creates a rectangular grid that gives the impression of the feet (8).

The third activity is to determine who will start the Foklore first. To determine the first player the players make a suit (reply). The way to carry out a suit (reply) is a finger suit or a hand suit. Finger suits are done by counting the number of winning fingers obtained between the index finger, little finger and thumb. If the thumb and little finger come out, the winner is the little finger. If the thumb and forefinger come out then the winner is the thumb. If the index and pinky fingers come out, the index finger wins. But if what comes out is the same finger it has no value. While the hand suit is a suit that is done by counting the number that appears between the palm and the back of the hand. In carrying out this suit the players say the word a lot or sack. The fourth activity is the play stage.

The first stage of playing is throwing lucak on the number one dore square. Then, shifted the lucak to grid number two in a standing position on one leg to square number five. When we were on plot number five we were standing on two legs. Next, jump back to the sixth square while shifting the lucak until it runs out of the dore square with one leg position. After all the dore plots have been traversed, the lucak who has reached the finish line must be stepped on with his feet. And so on until squared number eight. Third, the stage of looking for stars. Where the player stands in a star line with his back to the dore tile. The lucak that is held is moved to the back of the hand in a balanced manner. After that it is thrown back over the top of the head. The throw is attempted with an estimate of occupying the dore plot. If the lucak throw falls on the square of dore, it becomes the star. So the first player to get a star wins.

The type of research used is qualitative research with descriptive methods. Richie states "Qualitative research is an effort to present the world and its perspectives in the world in terms of concepts, behavior, perceptions and problems about the human being studied". Presentation of data in qualitative research is also different from quantitative research. Arikunto explains that "qualitative research is usually opposed to quantitative research on the grounds that in this research activity researchers do not use numbers in collecting data and in providing interpretations of the results".

Furthermore, Nazir states that "The descriptive method is a method of examining a group of people, an object, a set of conditions, a system thought or a class of events in the present ”. So the data obtained is described to describe the data clearly and in detail, then analyzed and discussed to answer the problem. The data in this study are in the form of words, actions and behavior and activities carried out in the Folklore Dore in Jorong Kubu Tantungga Kenagarian Batipuah, Batipuah Baruah District, Tanah Datar Regency as a form of folk Foklores found in West Sumatra.

Data sources consist of oral and written data sources. Sources of oral data were obtained through observation while observing the Folklore Dore in Jorong Kubu Tantungga Kenagarian Batipuh Baruah and interviews with informants. While the source of the writing is the result of a transcription of the informant's oral data conducted by the researcher when conducting interviews with Folklore Dore in the Batipuah Kenagarian, Batipuh Baruah District, Tanah Datar Regency. The main informant in this study was Mrs. Meri, the head of PKK Jorong Kubu Tantungga Kenagarian Batipuah Baruah Tanah Datar Regency, the second was Mrs. Nuraini, and the third was Mrs. Syukria Liberti.

The instrument in this study was the researcher as a key instrument. To collect data, researchers directly observed the activities of Dore Folklore in the Batipuah Kenagarian, Batipuh Baruah District, Tanah Datar Regency using a tool in the form of a camera. This is in accordance with the opinion of Moleong that what makes an instrument in qualitative research is that the researcher himself is assisted by the necessary tools. Moleong argues that the data collection technique used in this study is that researchers directly observe the activities of Folklore Dore in Jorong Kubu Tantungga Kenagarian Batipuah, Batipuh Baruah District, Tanah Datar Regency. To get information related to research interests, researchers also collected data through taking photos of the Dore Folklore activities in Jorong Kubu Tantungga, Batipuah Kenagarian District, Batipuh Baruah District, Tanah Datar Regency.

Research objects and problems do influence considerations regarding the approach, design, or research method to be applied. Not all research objects and problems can be approached with a single approach, so it is necessary to understand other approaches that are different from the objectives of the objects and problems to be studied, not fit or imperfect with one approach. Then other approaches can be used, or maybe even combine them. The purpose of the research design is through the use of appropriate research methods, designed activities that can provide the answers under study to research questions. 

The method serves to simplify the problem, so that it is easier to solve and understand. This statement was emphasized by Iskandarwassid and Sunendar who said that the method was more procedural and systemic because the aim was to make it easier to do a job. Syamsuddin and Damaianti say that the research method is a way of solving research problems carried out in a planned and careful manner with the intention of getting facts and conclusions in order to understand, explain, predict, and control the situation.

The descriptive method used is not limited to collecting and compiling data, but includes analysis and interpretation of the meaning of the data. In this case, the descriptive method of analysis means not only carrying out a pure description, but also determining the meaning, and drawing conclusions or implications. Thus, this method also tries to describe facts logically. Through this method, data description is carried out by showing the facts related to the structure of the story, followed by analyzing the data facts and completing a description of the functions and character values ​​contained in the dore under study. The research carried out is folklore research, namely field research. The researcher himself acts as the main instrument to obtain various information and data required from several informants. To obtain more complete data, researchers used various techniques, both direct and indirect techniques.

According to Danandjaja [2], folklore collection or collection can be done in two ways, namely:

• Collect all essay titles (books andarticles), which people have written about Indonesian Folklore

• Collect folklore materials from the speech of group members who have folklore and the results are then published or archived immediately. The aim of this technique is to complement the research. The direct technique that researchers use to obtain the necessary data is related to dore in Kubu Tuntuangan

The techniques used are: 

• Recording and recording techniques, used to obtain the main research data in the form of stories that develop in the community from informants who are considered to know about the folklore of their area. Note-taking techniques can be used to transcribe the recording into written material and record various aspects related to the atmosphere of the storytelling and other information deemed necessary during interviews and observations[3]

• the technique of observation (observation), is carried out to see and observe the geography, life patterns and socio-culture of the Kubu Tuntuangan 

• interview techniques, conducted on storytellers and community leaders who are deemed appropriate to provide information about the traditions or customs of the local community. In the interview there are two important stages

The first stage is 'free interview' (free interview/nondirected interview ) which gives the broadest freedom to the informant to speak. The second stage is ' structured/directed interview' , which is asking questions that have been prepared previously to get a complete picture and in-depth (in-depth interview). Storytelling Context The main data of Folklore dore's research were taken based on the context of the informants' narrative through recording techniques [4-5].

Words of character education value in the foklore dore in jorong kubu tuntung kenagarian batipuah. batipuah baruah kab. tanah datar. (Table (1)

Table 1: Words of Character Education Value in the Foklore Dore in Jorong Kubu Tuntung Kenagarian Batipuah. Batipuah Baruah Kab. Tanah Datar

Table 2: Character Education Value Actions in Dore's Foklore in Jorong Kubu Tuntung Kenagarian Batipuah. Batipuah Baruah Kab. Tanah Datar

Table 3: Behavioral Data of Character Education Values ​​in Foklore Dore in Jorong Kubu Tuntung Kenagarian Batipuah. District Batipuah Baruah Kab. Tanah Datar

Table 4: Character Education Value Activity Data in Foklore Dore in Jorong Kubu Tuntung Kenagarian Batipuah. Batipuah Baruah Kab. Tanah Datar

Based on the tabulation of activity data that contains the value of character education in the Foklore Dore in Jorong Kubu Tuntung Kenagarian Batipuah. District Batipuah Baruah Kab. Tanah Datar above can be described as being found in the activity of the dore players when preparing for Foklores, during playing Foklores, and when completing Foklores that have character education values. The activity comes from the actions of the players. Activities that contain character education values ​​are classified as caring, smart and tough character values. The dominant character education value that appears is the value of intelligent character. Based on the description of the tabulated data on the value of character education in the Foklore Dore at Jorong Kubu Tuntung Kenagarian Batipuah. District Batipuah Baruah Kab. Tanah Datar can be explained that the Foklore Dore is a traditional Foklore of village children in Tanah Datar district in general and in Jorong Kubu Tuntung, in particular, is a means of non-formal education, which is full of character education values. In the Foklore, the children in the Tuntung camp indirectly received character learning. Based on the results of the research conducted, there are three values ​​of character education that stand out in the Foklore Dore, namely 1. Honest character education values, 2 Caring character education values ​​and 3 intelligent character education values. These three character education values ​​appear in the players indirectly, without being commanded and not through induction. They do actions, activities and talks according to their daily conditions and the conditions of the Foklores they do.

Suggestions

There are several suggestions that can be used as useful input for parties traveling by transportation, which are as follows:

• The role of educators is very important in educating students in implementing character values ​​at every level of education

• With this research, it is hoped that the learning process is intended to apply character values ​​not only to the formal learning process in school, but also through learning in the field by looking at the supporting media found in the community

Acknowledgements

This paper is part of the research project supported by the Kementerian Riset dan Teknologi/Badan Riset dan Inovasi Nasional (RISTEKBRIN) (Ministry of Research and Technology / National Research and Innovation Agency) via Deputy for Strengthening Research and Development Sector. Thanks to our college Institut Seni dan Budaya Indonesia (ISBI) Aceh. We really thankful for a good cooperation, without the grant this paper would have not possible to be published in the present form.

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2. Danandjaja, James. Folklore Indonesia. Jakarta: Grafiti, 2007.

3. Adisusilo, Sutarjo. Pembelajaran nilai-karakter. Jakarta: Raja Grafindo Persada, 2012.

4. Arikunto, Suharsimi. Prosedur penelitian suatu pendekatan praktik. Jakarta: Rineka Cipta, 2006.

5. Endraswara, Suwardi. Metodologi penelitian foklor: Konsep, teori dan aplikasi. Yogyakarta: Mepress, 2009.

6. Mulliani, Krisna. “Nilai-nilai karakter syair nyanyian tidu barayun di Kenagarian Simalidu Kecamatan Kota Salak Kabupaten Dharmasraya.” UMSB, 2013.