LOCAL LITERATURE AND CHILD CHARACTER DEVELOPMENT

Keyword: Assessment as learning, critical thinking, creative thinking, problem-solving This study describes the relationship of local literature and children's character, with the anecdotal text of the Kiud as the source of the study. The results show that not only serious children's literature is loaded with character education but ridiculous and funny anecdotal texts also shape the character of the child. These character values become a force that enables children to behave appropriately in various social


INTRODUCTION
Character education is developed to teach children about the important qualities needed to build good character, and help them become members of a democratic society, responsible, respectful, and contribute, and encourage the development of their ethical and pro-social motivations and competencies (Chandra & Suyitno, 2017).In other words, character education can meet students' social, emotional, and cognitive needs (Almerico, (2014: 2;White and Warfa, 2011: 45;Berkowitz and Hoppe. 2009: 131).
A good character is what a leader and coworker look for; what parents look for in their children; what you are looking for in their brothers and sisters; and what you are looking for between one friend and another.So, good character is the center of the welfare of individuals and society.When a child is able to understand and apply good character values in his life, then the character becomes a strength, as well as a strong foundation and manifests in his thoughts, feelings, and behavior (Quinlan, Swain, and Brodrick, 2012: 1145-1146;Park, 2009: 42).
According to Albertus (2012: 53-57), all the meanings about character education put forward must be related to the formation of human beings.Therefore, its definition and understanding must be in harmony and consistent with understanding, and the underlying anthropology.That is, character education is not only understood as a process of socializing manners and manners in society but more than the introduction and practical politeness in society.Character education is a conscious human effort to develop the entire interpersonal relational dynamics with various dimensions, both from within and from outside themselves so that the person can increasingly live out his freedom, so that he can be more responsible for his own growth as a person and the development of others in life they are based on moral values that respect human dignity.
From the explanation, it was concluded that character education can be obtained outside of formal education.One medium that can shape children's character is folktale as local literature by giving values as a habit or tradition of educating, even though the delivery is done orally.This is in accordance with Sibarani's opinion (2012: 4) which states that cultural traditions in ancient times were inherited verbally by ancestors.
The term Folklore was first introduced by William Thompson in 1846, through the words folk and lore.Folks is people or collectives who share the same physical identification or culture.Lore is folk knowledge or tradition which is part of a culture that has been passed down through generations orally, with reminders.Lore is also a representation of folk wishes and expressions (Noyes, 2012: 13;Danandjaja, 1994: 1-2).
Folklore is defined as material sent orally because it is spoken in words or delivered by word of mouth.This term is the basis for oral formulaic and oral literature studies.Therefore, folklore gives meaning terminology, such as oral tradition, oral literature, oral narrative, oral testimony, etc (Finnegan, 1992: 5).
Folklore is an oral expression of traditional culture that can connect the owner community with the past and future.Folklore is also an important expressive component in the lives of all ongoing human groups.This study is very broad because as a cultural practice, there are several ways shaped by expressive power.A number of folklore phenomena, such as traditional cultural expressions, are related to the context and circumstances in which things, events or creative expressions are understood as folklore revealed or manifested in space and time (Zuhdi, 2015:63;Bendix dan Rokem, 2012: 9-12;Brunvand, 1996:3 ).
The term folklore often covers many topics, and sometimes has a broad meaning for all forms of tradition that are transmitted orally, including material culture, and verbal forms such as stories and songs, and specifically emphasized the collection or analysis of texts (Finnegan, 2005:10).But in this article, it is focused on folktale or folklore in the folklore as a collective wealth of a society to bring up some of its culture which is still stored as a collective memory of the history that actually happened or is just a myth.Thus, whether a folktale is true or not is acceptable in the context of the life of its owner.As a listener or reader, even though more interpretation is needed to interpret a local story, it still has to accept it as a cultural product as well as the cultural richness of a traditional society that helps shape the character of the community of its owner.
The study of anecdotal texts has been carried out by many researchers, but more so on the ability to write anecdotal texts and text structures with political themes.Among them are Sugiantomas and Damayanti (2017), Rahmayanti, Martha, and Wisudariani (2015), but exposure to aspects of silliness including the relationship of anecdotal texts to the formation of child character has not been done yet.
Anecdotal text needs to be studied to shape the character of the child because it includes reading that is light or does not drain children's thoughts and bores, but is fun because there are humorous elements from aspects of silliness and humor in anecdotal stories.The contents of the text contain character values that are social criticism that must be interpreted holistically starting from the structure, aspects of silliness, and the value of the character.Therefore, in this article, we will describe anecdotal text structures, representations of aspects of silliness and humor in anecdotal texts, and character values in anecdotal texts.

METHOD
This type of research is qualitative with the descript method, which is a research method used by researchers to describe or describe the relationship of local literature with children's character through the development of inductive mindset.So, the problem of this research does not have to be based on theory, axioms, and principles as existing truths, but based on facts that exist and appear in the field (Heryadi, 2010: 37).Research data in the form of units of ideas obtained from the anecdotal text Kiud from Southwest Maluku.In the book The Types of The Folktale, Anti Aarne and Stith Thompson (see Danandjaja, 1994: 86), have divided the types of fairy tales into four major groups, namely (1) animal fables, (2) ordinary fables, (3 ) jokes and anecdotes, (4) fairy tale.
The procedure that is passed from data retrieval to the meaning of data is: a) Repeatedly reading the entire anecdotal text of the Kiud, b) Determine the parts of the text according to the anecdotal text structure, c) Record the units of ideas that contain ridiculous and funny things, d) Describe the anecdotal text structure of the Kiud, e) Describe representations of silliness and humor in the text e) Explain character values that are the strength to shape the character of the child.
Data analysis is based on the interactive analysis process of Miles and Huberman (1992: 16-20), namely the process of collecting data, reducing, presenting data, and verifying.

RESULTS AND DISCUSSION
According to Bazerman (2005: 45), anecdotal texts are included in pleasant themed texts that have a complicated and memorable sequence of events that have not been resolved but are used to share feelings.The mapping can be seen in the following picture.
Anecdotes according to Danadjaja (2002:118), are classified in fairy tales which are funny stories about the personalities of a figure or several figures who can be fictional or truly exist.This story is relatively short and interesting because it is funny, impressive, even ridiculous.

Anecdotal "Kiud" Text Structure
The Kiud story is classified in the anecdote of stories of a man or boy (stories about a man).This anecdote is about a young man named Kiud who was known as a young man who was lying or deceptive, so he was not liked by the entire village community where he lived.This anecdotal text structure consists of (1) abstraction, (2) orientation, (3) crisis, (4) reaction, and (5) coda.
The story begins with the introduction of a youth figure named Kiud in the abstraction section, then continues with an overview of the atmosphere or situation that will occur in the orientation section.After that, the crisis began to occur due to the silliness in the story and the ingenuity of the character of the Kiud, then continued with a reaction from the village head as a result of the crisis, and ended with the death of all male figures due to the ignorance and silliness shown in anecdotal stories this.The description of the structure of the anecdotal text of the Kiud is as follows.

Orientation
One day, two young men came to arrest him and put him in a sack (paragraph 2) Crisis Abstraction There is a young man named Kiud.The work of this young man only deceives people, so that all the villagers don't like him (paragraph 1) Kiud is successful deceiving an old shepherd who was bent when asking about the contents of the sack that he was also a hunchback.However, because he entered the sack, he did not stoop again.Finally, the grandfather opened the sack and exchanged positions with Kiud.Then, the end of the sack was tied tightly by Kiud.Then, he drove the grandfather's flock away from the place (paragraphs 3 and 4) The two young men finally drowned the shepherd even though the shepherd tried to tell.After they returned to the land, how shocked they were when they met Kiud who again deceived them by saying that they had just drowned

Representation of Silliness and Cuteness
The representation of the silliness and cuteness of the Kiud anecdotal text as follows: -

A hunchback person can walk normally if he enters a sack
This story describes something that is unreasonable or unacceptable in common sense.This aspect shows the silliness of this anecdotal text.The figure of the old shepherd in this story behaves foolishly easily fooled into something that is impossible, namely changing the shape of a hunchbacked body to return to normal by entering a sack.-An innocent person is sunk into the sea The silliness aspect represented in this anecdotal text is that the person who is considered guilty is not punished, but the innocent are punished.This can be seen in the following quote Not long after, the two young men who had brought up earlier returned.They began to lift the sack and go to the beach.The old shepherd inside the sack began to scream, "Oh, I'm not Kiud.I'm not a Kiud."However, the two young men said."Shut up! Don't speak!"...They drowned him with stones.
-The depth of the sea represents the total of sheep that will be obtained Another ridiculous thing that is represented in this anecdotal text is the depth of the sea when someone who is put into a sack then drowned in the sea will produce a large amount of sheep instead, and that person will safely return to the land with the sheep he got.This ridiculous thing can be seen in the following quote.
Then Kiud answered them."You drowned me into the sea, which was seventy fathoms deep, so I returned with seventy sheep."They said to Kiud, "Oh, then take us to the sea and deliver us one hundred feet deep so that we will bring one hundred sheep back."They said to Kiud, "Oh, then take us to the sea and deliver us one hundred feet deep so that we will bring one hundred sheep back."Then, the Kiud answered them, "The important thing is to tell the village head father."(Paragraph 9) After the village leader heard this, he ordered all the men in the village to bring their sacks to the beach and each person into his sack (paragraph 10) Reaction Coda Kiud took them in a boat and drowned all the men in the village and died all of them (paragraph 11)

CONCLUSION
A silly or absurd thing in a fairy tale, according to some people, is a stupid thing that is done without using logic.However, when examined further, it turns out that fairy tales contain values that can shape a child's character.
Anecdotal fairy tales cannot be underestimated or compared to children's stories that are serious but must get the same position, which is used as a material for stories to children because, by storytelling, we teach children to love reading, dare to speak, and be critical in addressing a problem.
The anecdotal text of the Kiud has a structure ranging from abstraction, orientation, crisis, reaction, and coda.Silliness aspects are shown, among others, a hunchback person can walk normally if he enters a sack, an innocent person is drowned into the sea, inside the sea represents the number of sheep that will be obtained, clever people can survive the danger that will overflow.Character values that can be used to shape children's character consist of politeness values, intelligence values in language, the value of ingenuity, the value of courage, and critical values in addressing a problem.
Meanwhile, a hunchbacked old shepherd delivered a flock of sheep.Ask the shepherd."What's inside this sack?"Then Kiud said to the shepherd, "Yes grandfather, I am also a hunchback, but, because I entered this sack, I am no longer bent.Try grandpa to open this bag, then go inside" The shepherd began to open the sack and Kiud came out.The shepherd entered the sack.Then, the end of the sack was tied tightly by Kiud.hen, he drove the grandfather's flock away from the place.