THE EFFICIENCY IN THE TRANSLATION OF CULTURAL AND HISTORICAL WORDS IN TOER’S BUKAN PASAR MALAM INTO IT’S NOT AN ALL NIGHT FAIR TRANSLATED BY WATSON
AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters
By
PATRICK HIMAWAN PUDYANTO
Student Number: 024214016
ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS SANATA DHARMA UNIVERSITY YOGYAKARTA 2009 THE EFFICIENCY IN THE TRANSLATION OF CULTURAL AND HISTORICAL WORDS IN TOER’S BUKAN PASAR MALAM INTO IT’S NOT AN ALL NIGHT FAIR TRANSLATED BY WATSON
AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters
By
PATRICK HIMAWAN PUDYANTO
Student Number: 024214016
ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS SANATA DHARMA UNIVERSITY YOGYAKARTA 2009
i A Sarjana Sastra Undergraduate The sis
THE EFFICIENCY IN THE TRANSLATION OF CULTURAL AND HISTORICAL WORDS IN TOER’S BUKAN PASAR MALAM INTO IT’S NOT AN ALL NIGHT FAIR TRANSLATED BY WATSON
By
PATRICK HIMAWAN PUDYANTO
Student Number: 024214016
Approved by
Adventina Putranti, S.S., M.Hum. June 12, 2009 Advisor
Dr. Fr. B. Alip, M.Pd., M.A. June 12, 2009 Co-Advisor
ii A Sarjana Sastra Undergraduate Thesis
THE EFFICIENCY IN THE TRANSLATION OF CULTURAL AND HISTORICAL WORDS IN TOER’S BUKAN PASAR MALAM INTO IT’S NOT AN ALL NIGHT FAIR TRANSLATED BY WATSON
By
PATRICK HIMAWAN PUDYANTO
Student Number: 024214016
Defended before the Board of Examiners on June 24, 2009 and Declared Acceptable
BOARD OF EXAMINERS
Name Signature
Chairman : Dr. Fr. B. Alip, M.Pd., M.A. ______
Secretary : Drs. Hirmawan Wijanarka, M.Hum. ______
Member : J. Harris Hermansyah S., S.S., M.Hum. ______
Member : Adventina Putranti, S.S., M.Hum. ______
Member : Dr. Fr. B. Alip, M.Pd., M.A. ______
Yogyakarta, June 30, 2006. Faculty of Letters Sanata Dharma University Dean
Dr. Praptomo Baryadi Isodarus, M.Hum.
iii Be Humble…
iv LEMBAR PERNYATAA N PERSETUJUAN PUBLIKASI KARYA ILMIAH UNTUK KEPENTINGAN AKADEMIS
Yang bertanda tangan di bawah ini, saya mahasiswa Universitas Sanata Dharma : Nama : Patrick Himawan Pudyanto Nomor Mahasiswa : 024214016 Demi pengembangan ilmu pengetahuan, saya memberikan kepada Perpustakaan Universitas Sanata Dharma karya ilmiah saya yang berjudul : “ THE EFFICIENCY IN THE TRANSLATION OF CULTURAL AND HISTORICAL WORDS IN TOER’S BUKAN PASAR MALAM INTO IT’S NOT AN ALL NIGHT FAIR TRANSLATED BY WATSON “ beserta perangkat yang diperlukan (bila ada). Dengan demikian saya memberikan kepada Perpustakaan Universitas Sanata Dharma hak untuk menyimpan, mengalihkan dalam bentuk media lain, mengelolanya dalam bentuk pangkalan data, mendistribusikan secara terbatas, dan mempublikasikannya di Internet atau media lain untuk kepentingan akademis tanpa perlu meminta ijin dari saya maupun memberikan royalti kepada saya selama tetap mencantumkan nama saya sebagai penulis.
Demikian pernyataan ini yang saya buat dengan sebenarnya.
Dibuat di Yogyakarta
Pada tanggal : 30 Juli 2009
Yang menyatakan
( Patrick Himawan Pudyanto ) ACKNOWLEDGMENTS
I would like to give thanks to Jesus for the blessing during the process of writing this undergraduate thesis. I would like to thank my mother, father and grandmothers for the prayer, support, and, patience, and not to forget my sisters and my relatives for the motivation.
I am very grateful to my advisor Bu Venti for helping me working on my undergraduate thesis with her guidance, advice, and patience. My gratitude goes to
Pak Alip for giving me correction in this thesis. I would like to give many thanks to the Faculty of Letters secretariat staffs especially Mbak Ninik for helping me passing my drafts to Bu Venti.
Many thanks should be given to all students of English Letters 2002, David,
Leo, Sigit, Fitra, Bondan, Sunu, Jati, Galang, Andika, Thomas, Vena, Cecep, Nuke, and all I haven’t mention for the friendship, Mas Ableh, Kampret, Dik Wahyu, Heri,
Sidik, Ita, Ipul and all AJ Comp. crew who always let me “invading” their computer and for their companion while working on this thesis, Luki for the outstanding love, support and patience, Yogi, Mbak Uprit,Mbah Kakung and Mbah “Jo” for the spirit
(“berkah Dalem”, rest in peace), Pak Eko Kost for the jokes and intermezzos, Pak
Eko Dosen for the advices and spiritual guidance. Lastly, I would like to express my gratitude to all people who are too many to mention that had helped me during my
“long” study in Sanata Dharma University.
Himawan Pudyanto
vi TABLE OF CONTENTS
TITLE PAGE ………………………………………………………………………... i APPROVAL PAGE ………………………………………………………………… ii ACCEPTANCE PAGE …………………………………………………………….. iii MOTTO PAGE …………………………………………………………………….. iv DEDICATION PAGE ……………………………………………………………… v ACKNOWLEDGMENTS …………………………………………………………. vi TABLE OF CONTENTS …………………………………………………………. vii ABSTRACT ……………………………………………………………………...... ix ABSTRAK ………………………………………………………………………….. x
CHAPTER I INTRODUCTION …………………………………………………. 1 A. Background of the Study ……………………………………………….. 1 B. Problem Formulation …………………………………………………… 3 C. Objective of the Study ………………………………………………….. 3 D. Definition of Terms …………………………………………………….. 4
CHAPTER II THEORETICAL REVIEW ……………………………………… 5 A. Review on Related Theories ……………………………………………. 5 1. Definition on Translation …………………………………………… 5 2. The Types of Translation …………………………………………… 6 3. The Translation of Prose ………………………………………...... 7 4. Problem on Translation ……………………………………………... 9 5. Strategy on Translation ………………………………………...... 12 6. Equivalence ………………………………………………………... 14 7. Theories on Meaning ……………………………………………… 18 8. Assessing Translation ……………………………………………... 19 B. Theoretical Framework ………………………………………………... 22
CHAPTER III METHODOLOGY ……………………………………………... 23 A. Object of the Study ……………………………………………………. 23 B. Method of Study ………………………………………………………. 24 C. Data Collection ………………………………………………………... 24 D. Technique of the Analysis …………………………………………….. 25
CHAPTER IV RESULT AND DISCUSSION ….……………………………… 26 A. The Translation of Words and Terms with Cultural and Historical Concepts from the SL into the TL ……………………………………. 26 1. The translation using loan words without explanation ……………. 26 2. The translation using loan words with explanation ……………….. 28 3. The translation by a more general word …………………………... 31 4. The translation by a more neutral or less expressive word ………...34 5. The translation by cultural substitution ……………………………. 35 6. The translation using a related word ...... 36
vii 7. The translation by paraphrase using unrelated words ……………... 38 8. The translation by omission ……………………………………….. 40 9. The translation by illustration ……………………………………... 41 B. The Efficiency of Meaning ……………………………………………. 43 1. The Efficient Meaning …………………………………………….. 44 2. The Less Efficient Meaning ……………………………………….. 48
CHAPTER V CONCLUSION …………………………………………………... 53
BIBLIOGRAPHY ………………………………………………………………... 55
APPENDIX ……………………………………………………………………….. 57
viii ABSTRACT
PATRICK HIMAWAN PUDYANTO. The Efficiency in the Translation of Cultural and Historical Words in Toer’s Bukan Pasar Malam into It’s Not an All Night Fair Translated by Watson. Yogyakarta: Department of English Letters, Faculty of Letters. Sanata Dharma University. 2009.
This undergraduate thesis is about the efficiency of meaning in the translation of Bukan Pasar Malam, a novel by Pramoedya Ananta Toer, into It’s not an All Night Fair translated by C.W. Watson. Bukan Pasar Malam is the representation of social and historical background in Indonesia especially in Java, whose setting is between the late Dutch colonial period and the early Indonesian independence era. Therefore, many utterances in the novel contain cultural and historical concepts that can be problematic to be translated. It may affect the translated meaning of those utterances in the result of the translation. There are two main problems that will be analyzed in this undergraduate thesis. The first problem is how words and terms with cultural and historical concepts in Bukan Pasar Malam are translated into English in It’s not an all Night Fair. The second is how the efficiency of meaning of those words and terms being translated. The method used in this study is library research.It was done firstly to find the data, references and explanatory for the analysis of the study. Secondly, it was done to access the meaning of the words and terms with cultural and historical concepts and their translation to check the equivalence. The first finding of the study is the percentage of the data (81 words and terms with cultural and historical concepts) translated according to their translation strategies as follow; 41% translated using loan word with explanation, 19% translated using a related word, 14% translated using paraphrase using unrelated words, 10% translated using a more general word, 6 % translated using a more neutral or less expressive word, 5% translated using loan word without explanation, 2% translated using cultural substitution, 2% translated using omission, and 1% translated using illustration. The discussion of the first problem analysis led into further discussable conclusion about the inconsistent usage of translation strategy that presumably affects the efficiency of meaning being translated, which was the second problem formulation. The second finding of the study is 88% the translation of the meaning of the data are efficient and 12% are less efficient. The translation of those words and terms with cultural and historical concepts can be categorized as an efficient translation. The high percentage on the efficiency of meaning and its harmony with the criterion of good translation justified this finding.
ix ABSTRAK
PATRICK HIMAWAN PUDYANTO. The Efficiency in the Translation of Cultural and Historical Words in Toer’s Bukan Pasar Malam into It’s Not an All Night Fair Translated by Watson. Yogyakarta: Jurusan Sastra Inggris, Fakultas Sastra. Universitas Sanata Dharma. 2009.
Skripsi ini membahas tentang efisiensi makna dalam terjemahan kata-kata dan istilah-istilah dengan konsep budaya dan sejarah di dalam Bukan Pasar Malam, sebuah novel karya Pramoedya Ananta Toer, ke dalam It’s not an All Night Fair yang diterjemahkan oleh C.W. Watson. Bukan Pasar Malam adalah gambaran latar belakang sosial dan sejarah di Indonesia khususnya di Jawa yang terjadi pada akhir masa kependudukan Belanda dan awal era kemerdekaan Indonesia. Oleh karena itu, banyak kata-kata bermuatan konsep budaya dan sejarah yang menimbulkan permasalahan saat diterjemahkan. Hal ini dapat mempengaruhi makna yang diterjemahkan dari kata-kata tersebut pada hasil terjemahan. Ada dua permasalahan yang akan dibahas dalam skripsi ini. Masalah pertama adalah bagaimana kata-kata dan istilah-istilah dengan konsep budaya dan sejarah di dalam Bukan Pasar Malam diterjemahkan ke dalam bahasa Inggris di It’s not an All Night Fair. Masalah kedua adalah bagaimana efisiensi makna dari kata-kata dan istilah-istilah tersebut yang diterjemahkan. Metode yang digunakan dalam penelitian ini adalah kajian pustaka. Pertama, kajian pustaka dilakukan untuk memperoleh data, acuan, dan penjelasan untuk analisis dalam penelitian ini. Kedua, hal ini dilakukan untuk mengakses makna dari kata-kata dan istilah-istilah dengan konsep budaya dan sejarah dan terjemahannya yang bertujuan untuk menguji kesamaannya. Hasil pertama dari penelitian ini adalah prosentase data (81 kata-kata dan istilah-istilah dengan konsep budaya dan sejarah) yang diterjemahkan sesuai dengan strategi penerjemahkannya sebagai berikut; 41% data yang diterjemahkan menggunakan kata pinjaman disertai penjelasan, 19% diterjemahkan menggunakan kata yang berhubungan, 14% diterjemahkan menggunakan uraian dengan kata-kata yang tidak berhubungan, 10% diterjemahkan menggunakan kata yang lebih umum, 6% diterjemahkan menggunakan kata yang netral atau kurang ekspresif, 5% diterjemahkan menggunakan kata pinjaman yang tidak disertai penjelasan, 2% diterjemahkan menggunakan padanan budaya, 2% diterjemahkan menggunakan penghilanggan, dan 1% diterjemahkan menggunakan ilustrasi. Penjabaran perumusan masalah pertama juga menuntun kepada kesimpulan yang dapat dijabarkan lebih lanjut yaitu tentang ketidakteraturan dalam penggunaan strategi penerjemahan dapat mempengaruhi efesiensi makna terjemahan, yang menjadi perumusan masalah kedua. Hasil kedua dari penelitian ini yaitu 88% terjemahan makna dari data adalah efisien dan 12% kurang efisien. Penerjemahan dari kata-kata dan istilah-istilah dengan konsep budaya dan sejarah tersebut dapat digolongkan sebagai penerjemahan yang efisien. Prosentase yang tinggi dari effisiensi makna dan keharmonisannya dengan criteria terjemahan yang baik membenarkan hasil penelitian ini.
x CHAPTER I
INTRODUCTION
A. Background of the Study
The usage of translation is important. It is the mediator between languages to be understood by people around the globe. The exchange of information in every aspect of life is done everyday worldwide. Hence, translation plays an important role in human life. However, translation between languages, especially in written languages and the implication within such as cultural diversity has never been an easy case to handle. It requires comprehensive knowledge on both the source language (SL) and the target language (TL) to achieve a better result of translation.
It is interesting to discuss a translated work, in dealing the problems in transferring one meaning into another. Broader knowledge about translation theories will certainly be helpful in discussing it. However, there is no absolute theory on how translation should be because there have been so many theories on the study of translation. Linguists suggest their opinions on translation. The debate on translation should not reach a single absolute criterion. Theories suggested by linguists should be used to complete one another to enrich the knowledge about translation. It makes a researcher should learn as much as possible the theories on translation to discuss a translated work. It is certainly valuable as the references in discussing a work on translation.
The work on translation to be analyzed is Pramoedya Ananta Toer’s It’s Not an All Night Fair which is the translation of Bukan Pasar Malam translated by C.W.
1 2
Watson. Therefore, the source language (SL) in this thesis is referring to Bukan
Pasar Malam and the target language (TL) is It’s Not an All Night Fair. Bukan Pasar
Malam is the representation of social and historical background in Indonesia especially in Java. The set is in between the late Dutch colonialism period and the early Indonesian independence era. Therefore, many utterances in the novel hold cultural and historical concepts that can be problematic when they are translated from the SL into the TL.
Reading the content of the TL and comparing it to the SL, readers will notice the indication of literal translation. Elements such words, particular terms, phrases, and sentences imply the sense of literal translation. As an example, the expression mataku yang buruk is translated as my rotten eyes. The TL translation is also provided notes for a certain consideration, which says: “by rotten, I think, is meant the fact that his eyes are small and dull, irregularly placed, since most Indonesians find this unattractive and prefer eyes that are large and open.” The consideration to give notes may be caused by the problem of acceptability of the term my rotten eyes in the TL. C.W. Watson himself in the translator’s introduction said that he tried to be as literal as possible in the translation, but he had been most concerned with the effort to convey the nuances and connotation of Indonesian that sometimes require paraphrase in English (Toer; 2001:XV). This case can be seen in the word menumbuk tepung, which is translated as pounding grain [into flour]. Here, the translation requires paraphrase because the TL culture is unfamiliar with the term pounding flour if it is translated word for word. Another problem lies in the translation of culture-specific concepts that cannot be translated or have equal substitutes in the TL 3
such can be seen in the word kain which is translated as the original as kain and given notes a standard piece of cloth so that it is understandable in the TL.
Choosing a literary work to be discussed in the field of translation certainly will involve cultural implication, rhyme, beauty, style, and personal mode. However, in this study, the discussion will only focus on the translation of words and terms with cultural and historical concepts, that might be considered problematic to be translated. It will be then related to the efficiency of meaning being translated from the SL into the TL as a kind of justification to the translation of those words and terms.
B. Problem Formulation
1. How are words and terms with cultural and historical concepts in Bukan Pasar
Malam translated into English in It’s Not an All Night Fair?
2. How is the efficiency of meaning of words and terms with cultural and historical
concepts in Bukan Pasar Malam translated into English in It’s Not an All Night
Fair?
C. Objective of the study
The aims of this research are to analyze the translation of words and terms with cultural and historical concepts in Bukan Pasar Malam into It’s Not an All
Night Fair, and to distinguish how is the efficiency of meaning of those words and terms being translated. 4
D. Definition of Terms
1. Translation
According to Nida and Taber (1974:12) translation is a reproduction in a receptor language of the closest natural equivalent of the source language, first in terms of meaning, and secondly in terms of style.
2. Cultural and Historical Concepts
According to Mildred Larson in Meaning Based Translation (1984:431), culture is s complex of beliefs, attitudes, rules, and values shared by a group of people. The SL concepts of culture may have no lexical equivalence in the TL because of differences in geography, customs, beliefs, worldview, and various other factors (1984:163). In this study, various other factors refer to the historical background of the SL.
3. Efficiency
According to Eugene A. Nida in Toward a Science of Translation (1964:182), efficiency in translation is closely related to semantics, which is a study of meaning in the context. Nida suggests that efficiency is the best meaning, which is the one that adds least neither reduces the total meaning of the context. CHAPTER II
THEORETICAL REVIEW
A. Review on Related Theory
1. Definition on Translation
Here is one example of theory on the definition of translation as suggested by
Peter Newmark (1981:38):
A translation must give the words of the original. A translation must give the ideas of the original. A translation should read like an original work. A translation should read like a translation. A translation should reflect the style of the original. A translation should process the style of the translation. A translation should read as a contemporary of the original. A translation should read as a contemporary of the translation. A translation may add to or omit from the original. A translation may never add to or omit from the original. A translation of prose should be in prose. A translation of verse should be in verse.
Those many definitions of translation suggest the opinion that translation should be based on single absolute definition and/or criterion.
According to Nida and Taber (1974:12), translation is a reproduction in a receptor language of the closest natural equivalent of the source language, first in terms of meaning, and secondly in terms of style.
Bell (1997:13) tries to define three distinguishable meanings for the word translation: a. Translation; the abstract concept which encompasses both the process of
translating and the product of that process. b. Translating; the process to translate, which is the activity rather than the tangible
5 6
object. c. A translation; the product of the process of translating.
2. The Types of Translation
According to Peter Newmark (in Rochayah Machali’s book Pedoman Bagi
Penerjemah), there are eight types of translation that can be classified into two groups, the SL emphasis translation and the TL emphasis translation (2000:49). In the SL emphasis translation, the translator tries to deliver the precise contextual meaning of the SL. In the TL emphasis translation, the translator tries to make the same impact toward the readers that the author of the SL wants to create. a. The SL Emphasis Translation
1) Word-for-word Translation
The TL words are put below the SL words in the text. These words are translated one by one without considering the context. This is commonly used in a pre-translation process to comprehend a difficult text.
2) Literal Translation
The SL words are translated without considering the context, but the grammatical construction is the closest to the TL equivalent.
3) Faithful Translation
This type tries to reproduce the contextual meaning of the SL words within the constraint of the SL grammatical structure. Cultural words are translated into the
TL, but errors in grammars and choice of words are not yet corrected. 7
4) Semantic Translation
This type is more natural and flexible than the faithful translation type. It considers aesthetic values and naturalness of the SL. b. The SL Emphasis Translation
1) Adaptation
Adaptation is the freest translation type that usually used to translate poems or plays. The SL text is rewritten according to the TL culture without changing the important elements of the original such as theme, plot, and characters.
2) Free Translation
The priority of free translation is the content without considering the original form. Usually, it is a paraphrase which may longer or shorter than the original form.
3) Idiomatic Translation
Idiomatic translation reproduces the message in the SL text using idiomatic expressions that do not exist in the original to give intimate sense in the TL text.
4) Communicative Translation
Communicative translation attempts to reproduce the contextual meaning of the original in such a way that both content and language are comprehensible for the readers without difficulties.
3. The Translation of Prose
In 1540, Dolet published a short outline of translation principle entitled How to Translate Well from One Language into Another, and established five principles for the translator as quoted by Bassnett in Translation Studies (1996:54): 8
a. The translator must fully understand the sense and meaning of the original author
intention, although he has liberty to clarify obscurities. The translator must
understand perfectly the content and the intention of the original author to whom
he/she is translating. b. The translator should have a perfect knowledge of both the SL and the TL. The
translator should have excellent knowledge of the language from which he/she is
translating and equally excellent knowledge of the language into which he/she is
translating. c. The translator should avoid word for word renderings. The translator should not
translate word for word in the translation. It is meant to avoid destroying the
meaning of the original and ruining the beauty of the expression. d. The translator should use form of speech in common use. The translator should
not be affected by the SL form of language, but he should use the TL common
form of language. e. The translator should choose and order the word appropriately to produce the
total effect with the correct tone.
Hilaire Belloc in Susan Bassnett’s Translation Studies lies down six general rules for the translator of prose texts (1996:116) as follow: a. The translator should not plod on, word by word or sentence by sentence but
should always block out his work. The translator should consider the work as an
integral unit and translate it in section. b. The translator should render idiom by idiom. Idioms of their nature require
translation into another form from the original. An idiom should not be translated 9
literally. Its translation should be in a form of idiom that commonly used in the
TL and has the closest equivalent in meaning. c. The translator should render intention by intention. The intention of a phrase in
one language may be less emphatic than the form of a phrase or it may be more
emphatic. A given expression in the SL text may be disproportionate if translated
literary into the TL text. The translation of intention is often necessary to add
words not in the original to conform the intention in another language. d. Some words or structures may appear to correspond in both the SL text and the
TL text, but actually do not. The translator should use the common structure
accepted in the TL. e. The translator is advised to “transmute boldly”. Belloc suggests that the essence
of translating is “the resurrection of an alien thing in a native body”. The
translator is encouraged to translate as clear as possible for the benefit of the TL
readers. f. The translator should never embellish. A translator should not exaggerate the
translation. The translator should maintain the original form and meaning in the
translation.
4. Problem on Translation
There are four problems of equivalence according to Popovic in Translation
Studies by Susan Bassnett (1996:25): a. Linguistic equivalence; there is homogeneity on the linguistic level of both the
SL and the TL text, i.e. word for word translation. 10
b. Paradigmatic equivalence; there is equivalence of the element of a paradigmatic
expressive alliance, i.e. element of grammar, a higher categories than lexical
equivalence. c. Stylistic (translational) equivalence; there is functional equivalence of
equivalence in both original and translation aiming at an expressive identity with
an invariant of identical meaning. d. Textual (syntagmatic) equivalence; there is equivalence of the syntagmatic
structuring of a text, i.e. equivalence of form and shape.
Another problem on translation is loss and gain according to Susan Bassnett in Translation Studies (1996:30). The questions of loss and gain in translation arise with the principle that sameness cannot exist between two languages. It is against the indication in translation that a lot of times had been spent on discussing what is lost while ignoring what can be gained also in the translation from the SL into the TL.
Loss and gain cannot be avoided because in the process of translation there is a time when the translator enriches or clarifies the SL text and looses the essence of it.
Difficulties are encountered by the translator when he or she is facing the terms and concepts in the SL that do not exist in the TL text.
Danger of subjectivity in translating as suggested by Nida in Toward a
Science of Translating (1964:154) is also a problem in translation. A translator cannot avoid personal involvement in his or her work on the interpretation of the SL message, the selection of corresponding word and grammatical form, the choice of stylistic equivalent. Translator will be influenced by his empathy with the original author and message, or with his or her lack of it. The behavioral and original 11
meaning employed by the author will affect and be affected by the translator corresponding value, which cannot be instantly the same as the author. Intellectual honesty requires the translator to be as free as possible from personal intrusion in the communication process. The translator should never tack on his or her own impression or distort the message to fit his or her own intellectual and emotion outlook. At the same time, translator inevitably leaves his or her own personality on the translation he makes. He must exert every effort to reduce any intrusion which is not in harmony with the intent of the original author message.
J.C. Catford in A Linguistic Theory on Translation mentions a problem in translation namely untranslatability. Untranslatability occurs when it is impossible to build functionally relevant features of the situation into the contextual meaning of the
TL text (1974:94). Catford (1974:98-99) distinguishes two kinds of untranslatability, i.e. linguistic untranslatability and cultural untranslatability. Linguistic untranslatability is on the linguistic differences within the SL text and the TL text.
On the other hand, cultural untranslatability is on the absence of the TL text culture in a relevant situational feature in SL text.
Benjamin in The Task of the Translator (1968:81) says that untranslatability may be caused by the looseness of meaning of the SL text. He discusses untranslatability as follows: “Translations prove to be untranslatable not because of any inherent difficulty, but because of the looseness with which meaning attaches to them”.
According to Harvey and Higgins (1992:24), the transfer of meaning in the
SL text to the TL text necessarily involves in a certain degree of translation loss that 12
is the TL text will be always lack of certain cultural relevant features that are presented in the SL text. They also mention that the translator can concentrate on the realistic aims of cutting down on translation loss, rather than the unrealistic one of seeking the ultimate translation of the SL text. Harvey and Higgins also add their opinion as follows:
The challenge to the translator is thus not to eliminate translation loss altogether, but to reduce it by deciding which of the relevant feature in the SL is not important to preserve, and which can most legitimately be sacrificed in preserving them. The translator is striving to reduce translation loss, to minimize difference rather than to maximize sameness. (Harvey and Higgins, 1992:25)
5. Strategy on Translation
In the book entitled In Other Words: A Course Book on Translation
(1992:26-42) Baker suggests several strategies to cope with the problem on translation. a. Translation by a more general word or supper-ordinate
This strategy is commonly used in dealing with many types of non equivalent particularly in the area of proportional meaning. A translator may need to go up a level in a given semantic field to find a more general word that covers the core proportional meaning of the missing hyponym in the TL text. For example, kain in the SL is translated as cloth in the TL. Kain is more than just an ordinary cloth. b. Translation by a more neutral or less expressive word
The tone of a word should be included in the translation process. However, regarding the lack of expressive words in the TL may force the translator to ignore it.
For example, bajingan mobil in the SL is translated into car thieve in the TL. The 13
harsh tone of bajingan is missing the translation as thieve. c. Translation by Cultural Substitution
This strategy involves replacing a culture-specific expression into an expression which does not have the same proportional meaning, but likely to have the same impact on the reader. The advantage of using this strategy is the degree of familiarity in the TL. For example, the SL addresses a follower as sapi (cow), but the
TL translation may use the word sheep, because in the TL culture a follower is described as a sheep for the sake of TL reader. d. Translation Using a Loan word and/or a Loan Word plus Explanation
This strategy is common in dealing with culture-specific concept, modem, and buzzword. Following the loan words with an explanation is very useful when the word in question is repeated several times in the text. Once explained, the loan word can then be used on its own. For example, becak in the SL is translated as the original with notes provided that says; a betjak is a pedicab or a kind of trishaw in which the pedaler is at the back of the carriage. e. Translation Using a Related Word
This strategy tends to be used when the concept in the SL is lexicalized in a different form in the TL. The purpose of this strategy is to avoid unnaturalness in the
TL as the result of repeated word in the SL. For example, doklonyo in the SL is translated as eau-de-cologne in the TL. f. Translation by Paraphrase using Unrelated Words
The paraphrase strategy is used when the concept of the SL is not lexicalized at all in the TL. It is based on modifying a superordinate or simply unpacking the 14
meaning. The usage of this strategy is particularly when the concept in the SL is semantically complex. For example, bedug in the SL is translated as big mosque drum in the TL. g. Translation by Omission
This strategy may sound rather drastic, but in fact, it does not destructive at all to omit translation of a word or expression in some context. If the meaning conveyed by a particular word or expression is not vital enough to the development of the text and distracting the readers with lengthy explanation, translators can and often omit the word or expression. For example, melela in the SL can be translated as burst in the TL or simply being omitted when it is only used as an adverb to complete another adverb for example sekilas melela kenangan lama that can be translated as momentarily reminiscence old memory. h. Translation by illustration
This strategy is an option when a word in the SL has lack of equivalent in the
TL. The physical entity of the word can be illustrated. For example, mataku yang buruk in the SL is translated as my rotten eyes in the TL with illustration in the form of description as follows; by rotten, I think, it is meant to the fact that his eyes are small and dull, irregularly placed, since most Indonesians find this unattractive and prefer eyes which are large and open.
6. Equivalence
According to Mona Baker in her book In Other Words: A Course Book on
Translation, there are five categories of equivalence. They are distinguished from the 15
level of complexity; equivalence at word level, equivalence above word level, grammatical equivalence, textual equivalence, pragmatic equivalence
(Baker;1992:5). Grammatical and textual equivalence are excluded from the discussion in this study. Dynamic equivalence and adjustment as suggested by Nida and summarized by Hatim in Discourse and the Translator (1994:19) are the equivalence theories that will be used. a. Equivalence at Word Level
Equivalence at word level is gained by exploring the meaning of a single word in the SL and replacing it with the TL word, which expresses the same meaning as the word in the SL. The problem in translating the SL can arise from non- equivalence at word level. “Non-equivalence at word level means the TL has no direct equivalent for a word that occurs in the SL.” (Baker;1992:20). There are some common non-equivalences at word level suggested by Baker (Baker;1992:20-25).
1) Culture-specific concepts
The SL may express a concept which is totally unknown in the target culture.
The concept may be a concrete object such as a type of food, or abstract such as a concept related to religious belief and social custom.
2) Semantically complex SL word
A single word in the SL which consists of one morpheme can sometimes express a complex set of meanings, for example pendopo which express a complex meaning of a part of a house in term of form, usage, and culture.
3) The lack of superordinate in TL
The TL may have specific word (hyponim), but no general word 16
(superordinate) in the semantic field.
4) The lack of a specific term (hyponym) in TL
The TL often has superordinate, but lacks of specific word or hyponym, for example for a big bats that in SL can be described as kalong. There is no specific word for big bats.
5) Differences in expressive meaning
The TL may have the word with the same proportional meaning as the SL word, but the expressive meaning is not definitely yet the same. This case often happen in translating a text related to sensitive issue such as religion, politic, and sex, for example in the translation of bajingan mobil into car thief.
6) The use of loan word in the SL
The usage of loan word in the SL can add the atmosphere of sophistication that almost can not be transferred into the TL. Another problem is called false friend.
“False friend is words or expressions that have the same form in two or more languages, but convey different in meaning.” (Baker;1992:25). Word or expression which is borrowed from another language will develop in meaning. It rarely has the same meaning as the original. b. Equivalence above Word Level
Equivalence above word level is gained by exploring the meaning of the combination of words and phrases. This type of equivalence covers collocations, idioms and fixed expressions.
Collocation means “the tendency of certain words to co-occur regularly in a given language” (Baker;1992:285), for example; break rules, wasting time, and pay 17
a visit. It is common to say break regulations, perform a visit, or squandering time.
The meaning of a word in a collocation often depend on its association with certain collocates. Like individual words, collocation patterns carry meaning and can be culture-specific. A collocation may point concept which is not easily accessible to the target reader.
Unlike the collocation, an idiom such as “burry the hatchet” allows no variation in form under formal circumstances. Fixed expression also allows little or no variation in form. Although they behave familiarly, the meaning of idiom cannot be easily seen from the words that form it, while the meaning of fixed expression is transparent. An idiom or fixed expression may have no equivalent in the TL, or have a similar counterpart, but different in the context of usage. An idiom can also be used in the SL in both its literal and idiomatic sense at the same time. c. Pragmatic Equivalence
The discussion on pragmatic equivalence is on the question of “making sense” for the TL. Coherence is highlighted aspect at this level. Coherence is complicated. It refers to the network of conceptual relations which underlie the surface text. The meaning of the response to a text depends on the context of the text itself. d. Dynamic Equivalence and Adjustment
The response of the receptor to the translated message should become the focus in communicative translation. Nida offers dynamic equivalence to bridge the gap between the two languages as summarized by Hatim in Discourse and the
Translator (1994:19). Dynamic equivalence is suitable to achieve the reader response 18
to the translation more or less similar to the original reader. Dynamic equivalence includes:
1) The substitution of a more appropriate cultural material in the target language for
the less accessible material in the source language.
2) The usage of reference which is more implicit in the source language linguistically
explicit in the target language.
3) The adaptation of redundant material to facilitate comprehension.
In making dynamic equivalent translation, some adjustments including a set of modification technique aimed at upholding translation equivalence and ensuring the accessibility of the TL version can be used, according to (Hatim;1994:20).
1) The addition or deletion away information.
2) The alternative usage of the material.
3) The usage of footnote.
4) The modification of the SL by removing any element likely to be perceived as
alien, if not totally incomprehensible, to the target audience.
7. Theories on Meaning
Nida and Taber in The Theory and Practice of Translation define two kinds of meaning (1974:56). First is the referential meaning which is the words as symbols that refer to objects, events, abstracts, relations. It is generally thought as the dictionary meaning. Second is the connotative meaning which is the words as prompters of reaction of the participant in communication.
Peter Newmark in Approach to Translation (1981:23) distinguishes varieties 19
of general meaning. The first is linguistic meaning, which has to be rendered so that it recourses to convolution. The second is referential meaning, which may have to be replaced to avoid ambiguity or clumsiness. The third is intension meaning, which is normally determined by the context of the text. The fourth is performative meaning, which is distinguished from an illocutionary statement, such as in the sentence It’s getting to dark, isn’t it? that suggests the meaning Why don’t you put the lights on?.
The fifth is subjective meaning, which is determined by the interpretation of the readers of a text. The sixth is inferential meaning, which is a particular person or subject that is replaced by pronoun may be interpreted differently by the readers of a text. The seventh is cultural meaning, which may cause different interpretations between readers of different cultures. The eighth is code meaning, which is suggests that the actual intension of a text can be implicitly described. The ninth is connotative meaning, which may be universal as well as cultural or subjective meaning. The tenth is semiotic meaning, which is the complete contextual meaning of a text of all the varieties on meaning mentioned previously, that should be rendered from any component of a text peculiarly significant to the reader or to the social, regional, or political group of readers addressed.
8. Assessing Translation
In Toward a Science of Translating (1964:182), Nida suggests three criterions to be used in judging translation as follows: a. General efficiency
Here, efficiency is closely related to semantics, a study of meaning in the 20
context. It can be stated simply as the best meaning is one which adds least neither reduces the total meaning of the context. b. Comprehension of intent
This criterion is designed to cover what often to be called as accuracy. The accuracy occurs when the meaning of the SL represented in the TL is oriented either toward the SL or the TL culture. Accuracy cannot be apart from comprehension of the receptor because there is no way of treating accuracy except in terms of the extent to which the message gets across to the intended receptor. Accuracy is meaningless if treated in isolation. The consideration is on what may be accurate for one receptor may be inaccurate for another. c. Equivalence of response
This criterion is oriented toward either the SL culture in which the receptor must understand the basis of the original response or the TL culture in which the receptor makes a corresponding response within a different cultural context. The extent to which the response is similar depends upon the cultural distance between the two communication contexts.
The ultimate test of a translation according to Nida must be based on three major factors (1964:183); a. “Correctness in which the receptor understands the message of the original”. It
means to say faithfulness to the original as determined by the extend to which
people really comprehend the meaning. b. The ease of the original. c. The involvement of person experiences as the result of the adequacy of the form 21
of the translation.
Nida and Taber (1974:173) try to answer the question “What is a good translation?” They describe it by contrasting a good translation with two kinds of bad translation. A good translation focuses on the meaning or the context and aims to preserve the intact. In the process, it may quite radically restructure the form. This is paraphrase in the proper sense. The first kind of bad translation is produced by preserving the form (syntax and the classes of word) at the expense of the context.
The lost of meaning occurs here. The second is produced by paraphrasing loosely and distorting the message to conform alien cultural patterns. This is bad sense of paraphrase which done by addition or deletion.
Larson (1984:6) suggests the best translation is the one which; a. uses the normal language form of the receptor language, b. communicates, as much as possible, to the receptor language speakers the same
meaning that was understood by the speakers of the source language, c. and maintains the dynamics of the original source language test.
Maintaining the “dynamic” of the original source language text means that the translation is presented in such a way so that it would have the same evoke of response as the source language itself.
Hymes in (Bell 1997:11) describe good translation to be:
“That in which the merit of the original work is so completely transfused into another language, as to be distinctly apprehended, as strongly felt, by a native of the country to which that language belongs, as it is by those who speak the language of the original work.”
From the quotation above, it can be concluded that: first, the translation should give a complete transcript of the ideas of the original work; second, the style and manner of 22
writing should be in the same characteristic as the original; third, the translation should have all the ease of the original composition.
B. Theoretical Framework
Theory on the definition, method of translation and translation of prose suggested by Newmark, Bell, Nida and Taber, Dollet and Belloc are needed as the basic understanding for the topic being discussed. In answering the first problem, the writer uses the theory on problem in translation by Bassnett, Nida, Catford,
Benjamin, Harvey and Higgins, and strategy of translation suggested by Baker.
Previously, it is also become the references for the writer to collect and categorize the data into certain qualification. Some parts of the equivalence theory suggested by
Baker will be used as the reference and explanatory to support the analysis of the translation. To answer the second problem, the equivalence theory, and the theory on meaning and assessing translation suggested by Baker, Newmark, Nida and Taber,
Larson and Hymes will be used as references and explanatory, once again, in discussing the significance of the analysis toward the aspect being focused on. CHAPTER III
METHODOLOGY
A. Object of the Study
The translation work discussed in this study is It’s Not an All Night Fair. It is translated from Bukan Pasar Malam written by Pramoedya Ananta Toer, originally published in 1951. It’s Not an All Night Fair written by C.W. Watson. It was first published in 1973 by Cornell University. The writer uses the first edition 2004 published by Lentera Dipantara for Bukan Pasar Malam, and the first Equinox edition 2001 published by Equinox Publishing for It’s Not an All Night Fair.
According to the author-introduction in Bukan Pasar Malam (Toer:2004),
Pramoedya Ananta Toer is Indonesian most celebrated writer, a recipient of many major international awards. He is the one and only Indonesian whose name severally was on the list of candidate for Literature Nobel. Over thirty fictions of his works translated into over thirty languages. Bukan Pasar Malam is the representation of realist tradition within metaphysical and religious nuance. The set is at the early independence era, which is narrated in humanistic manner. The content is about the generalization of war and personal experience; indicate a tentative step toward the search for meaningfulness.
The translator, C. W. Watson, was a sociologist and anthropologist who did a research on the development of Indonesian literature from 1900 – 1955. The last chapter of his thesis looked at Pramoedya’s little discussed novel Midah Simanis
Bergigi Emas (Sweet Midah with the Gold Teeth) before he translated Bukan Pasar
23 24
Malam. Apparently, Bukan Pasar Malam is the second volume in the Pramoedya
Signature Series. This translation project to where Watson involved is an attempt to make the earlier works of Pramoedya more accessible to the English-language community. Those information above are taken from the author-introduction in It's
Not an All Night Fair (Toer:2001)
B. Method of the Study
The method of this study was a library research. Firstly, the library research was held to find the data to be analyzed in this study. The data is all of the words and terms with cultural and historical concepts from the SL and its translation in the TL, and the theories on translation. It is done in order to help the writer to provide references and explanatory for the analysis of the study. Secondly, the meaning of the words and terms with cultural and historical concept in the SL and their translation in the TL were consulted to dictionaries. It is aimed to access the meaning of both data in order to check the equivalence.
C. Data Collection
All of the words and specific terms with cultural and historical concepts from
Bukan Pasar Malam and its translation in It’s Not an All Night Fair were marked and collected. Thus words and specific terms are the data to be discussed in this study.
The English and the Indonesian versions were put side by side. Then the data was categorized based on the translation strategies that are used in the translation of those words and terms from the SL into TL. 25
D. Technique of the Analysis
To answer the first problem formulation, the words and specific terms with cultural and historical concepts from the data that has already categorized were analyzed. The analysis was on the problems in translation and problems of equivalence seen through the category of translation strategies that occurred in the translation of each data. To answer the second problem formulation, the analysis result of the first problem was generally presented to discuss the efficiency of meaning being translated from the data. Furthermore, the efficiency of meaning was evaluated to justify the translation work being discussed in this study. CHAPTER IV
RESULT AND DISCUSSION
A. The Translation of Words and Terms with Cultural and Historical Concepts
from the SL into the TL
There are several strategies on translation to cope the problem in translating words and terms with cultural and historical concepts as suggested by Baker.
Discussing It’s not an All Night Fair as a translated work, the writer categorized the data according to the translation strategy applied in the translation from the SL into the TL. The justification of both SL and TL meaning to check the equivalence was taken from the dictionaries as can be seen in the appendix. There are four main dictionaries used, namely Kamus Besar Bahasa Indonesia, Oxford Advanced
Learner’s Dictionary of Current English Sixth Edition, Kamus Jawa-Indonesia
Populer, and Oxford American Dictionary and Thesaurus with language Guide.
1. The translation using loan words without explanation
This strategy is used in dealing with culture-specific concept, and buzzword according to Baker. The translated work applied this strategy as shown in the appendix data a.1-4. The discussion as follows:
First, howitzer (a.1) holds a historical concept that is the Dutch colonialism era in Indonesia. It is a short of cannon for firing shells in a high curve capable of striking hidden targets. This word could be familiar and acceptable in the TL because
Dutch as well as England, the nation of the TL, once had established their colonial governments in Indonesia. Considering this reason, the statement above can be
26 27
justified. Further, this word is presented in the TL general dictionary.
Next, sate (a.2) holds cultural concept that is Indonesian food, which is a kind of barbeque where a number of sliced meats in a particularly same size hold together by a small stick made of bamboo. The TL borrowed this word from the SL without any further information attached because consulting dictionaries this word is accessible in the TL.
The third and fourth, Allah (a.3) and Allahu Akbar (a.4) hold religious concept that is the majority of religion embraced in Indonesia. The essence of Allah in the SL culture is term that is more religious, although it is also an expression of annoyance or disappointment if it is written without capital letter except in the beginning of a asentence. Religiously, it is usually mentioned or said, as a kind of way or expression in remembering the God in Islam. Islam itself is the majority of religion embraced in the SL that much influencing its culture. The TL culture might not familiar with this term although it is also existed in the dictionary that makes no problem of accessibility. This reason can be the cause of the word being translated several times as oh and once as o what a shame (see appendix data d.3 and d.4).
These translations used different translation strategy as treated is data a.3.
Consequently, the essence of religious concept is not occupied. Further, the context of the text suggests that the essences of usage for this term in the SL are all religious.
It is proven by the capital letter in mentioning all repeated words for Allah. In the case of Allahu Akbar, the problem lies in the usage of this term in both the SL and the TL cultural background. Differences in cultural background which much influenced by the majority of religion may be influencing the degree of familiarity 28
toward this term. The problem of accessibility is also occurred because this term does not exist in the TL common dictionary.
2. The translation using loan words with explanation
This strategy is the same as above except the loan word is completed with notes. Regardless of the word in the SL is being repeated or not as the consideration of giving explanation, many parts of the data are translated using this strategy. They include all words and terms that hold cultural culture-specific concepts such as types of food, religious and/or superstitious beliefs, social customs, geographical matter, and historical concepts (see appendix data b.1-33). The possibility of having no equivalent in the TL makes these SL groups of words are translated using this strategy. Further, this strategy also goes along with dynamic equivalence according to Hatim. The translations in the TL were given notes as a modification technique to ensure the accessibility of the TL version as presented in the appendix. It requires the translator knowledge of the SL culture so that he/she will be able to deliver the information in the notes as the exact idea and meaning. Further discussion is as follows:
Many culture-specific concepts occurred in this section of data are the SL addressees and proper names. Both will be discussed in the following two paragraphs.
Some of the SL addressees namely mas (b.6), mbak (b.10), dik (b,12), pak
(b.17) are translated as loan words. Those addressees hold cultural concepts, although they do have cultural equivalents in the TL. However, gender boundary and 29
naturalness may affect the result of the translation if it is translated as brother, sister, and father for mas, mbak, and pak. There is one addressee having no cultural equivalent in the TL, which is gus (b.16). This strategy is used in the translation for those entire addressees.
The TL translation of proper names namely; pemberontakan P… (b.1), pemuda (b.5), Darul Islam (b.7), Raden Aleng Kartini (b.8), PTT (b.9), Balai
Pustaka (b.15), Pasundan (b.18), Tujuhbelas Agustus tahun seribu sembilanratus empatpuluh lima (b.29), Ronggowarsito (b.33), and nobility titles namely; bupati
(b.20), patih (b.21), ulama (b.25), ketib (b.26), naib (b.27), penghulu (b.28), mantri
(b.32), were all translated using this strategy. Those words above hold cultural and historical concepts of the SL that are religious beliefs, terms in independence era, and socio-traditional terminology. Almost all of them except PTT are totally unknown for the TL reader.
Other culture-specific concepts that are the concrete objects in the SL such as types of traditional food, traditional vehicle, traditional clothe, traditional building, and traditional payment terminology will be discussed as the following. First, there is one traditional vehicle of the SL: becak (b.2). It is translated as a loan word. Instead of using the word pedicab, which shares the same reference as the translation, the TL translation preferred to use this translation strategy. Although the form of becak in
Indonesian and English is different in term of shape, and it is not described in the notes, but the more detailed information is provided as the reference to be accessed.
Second, there are two traditional clothes of the SL: kain (b.11) and destar (b.23).
Kain is translated twice differently. This word is translated using this strategy and 30
translated as cloth (see appendix data c.6) using translation strategy by translation using general word. The function of notes to access its meaning in the first translation strategy is lost although the TL reader will not notice that both are the same object. The translator did not treat them as the same subject and apply different strategy in translating the same object. Destar is translated using this strategy as like the first kain. It is unknown and do not have cultural substitution in the TL. The following concrete objects of the SL are also unknown and have no cultural equivalent in the TL, which makes them are translated using this strategy. Third, there is one traditional food of the SL: cendol hungkwee (b.24). Fourth, there is one traditional building of the SL: Pendopo (b.30). Fifth, there is one traditional payment terminology of the SL: uang cuk (b.31).
Here is another part of the data that holds religious and superstitious concepts, yet to be included in above discussion. First is Magrib (b.3) that holds concept of religious terminology. The SL also uses it as loan word that is originally an Islamic term. Second and third is dukun (b.14) and syarat (b.19) that hold cultural concept that are supersticious believe in the SL. These words have no equivalent in the TL, which make them are translated using this strategy.
Traditional terms are certainly a part of culture-specific concepts. There are two traditional terms in this part of data. First is menyembah [from: sembah] (b.4). It is translated as a loan word because there is no equivalent in the TL. Second is selamat (b.13). Selamat is translated twice differently. It is translated using this strategy and translated using translation with a related word (see appendix data f.9).
Selamat in data b.13 is indeed a conventional greeting of pleasure and a form of 31
blessing because it was expressed to a newly married couple. Javanese tradition uses this expression is an extended of blessing in this context. The translation strategy using loan word defines it with selamat in data f.9 that means someone is in a good condition. The translator idea is probably to define both selamat as his interpretation that comes out after understanding the context of the SL.
The notes for the translated data above that are provided in the TL have already representing the general ideas and references of the SL. Generally, the explanations in the notes are the translations of the SL meaning taken from Kamus
Besar Bahasa Indonesia as can be seen in the appendix.
The last, culture-specific concept in this part of data is the problem of geographical differences that are occurred in the word lele (b.22). This word has no equivalent because of geographical differences which make lele is not familiar because it does not exist in the TL geographical location. However, the note for lele did not provide detailed information of the reference considering there are so many kinds of fresh water fish.
3. The translation by a more general word
According to Baker, this strategy as used when the translator might need to go up or down a level in semantic field to find more general word that cover the meaning of the missing hyponym or super-ordinate in the TL. This problem may be caused by non-equivalence at word level that is the lacks of super-ordinate or hyponym in the TL. The complete data can be seen in the appendix data c.1-7. It will be discussed as the following. 32
First part, two terms hold historical concepts. They are terminology in colonialism era once happened in the SL history namely komunis (c.1) and Hindia
Belanda (c.8). Komunis in the SL is written with a hint that there is a footnote for it.
The footnote says; during the “red” occupation, Pesindo joined to the communist
(my translation). However, it is only translated as communist in the TL. There is no detailed information given like in the SL about who are the communist. It is simply a general (super-ordinate) word that refers to any communist party at the period of this story happened. Hindia Belanda was a governmental name established by the Dutch.
This governmental established by involving Indonesian too as their puppets. It is one of the colonial governments once ruled in Indonesia besides Japan, United Kingdom and Portuguese. Its translation as colonial government suggests that it is simply generalization to mention any colonial government once ruled in Indonesia.
Then, two terms hold cultural concept of food. Sesisir (c.2) is Javanese language terminology in stating food. This word is the SL loan word from Javanese language. The SL defines it as an amount to describe a number of bananas. Literary, it is refer to the form of a comb. The idea in the SL is to name a number of banana which alike the form of a comb. The TL translation used the term bunch to replace sesisir. Bunch is applicable to be attached in many subjects in the TL unlike the idea of sesisir in the SL. Other word that holds cultural concept of food and/or East medical treatment is sup sumsum (c.3). It is translated as broth. Sup sumsum is a soup made of the substance taken from inner side of big bones from sheep or cow.
Usually, it is used to supply the needs of food as kind of medical treatment in SL.
Having no specific idea, broth is just an ordinary soup made of meat or fish unlike 33
the SL concept.
Next part is cultural concept of concrete object in SL. Tabuh (c.4) is traditional musical tool. Tabuh in the SL culture refers to musical tool that was made from perforated bamboo or wood. Tabuh is translated as drum in the TL. Tabuh and drum are different in form because drum is made of stretched animal skin. The SL culture also call drum as drum to address this kind of musical tool. The usage of a tabuh in the SL is for communication tool. It is a kind of alarm signal. The TL uses drum simply as a musical instrument. Those reasons indicate the translation is inappropriate. Other is kalong (c.5) that is Javanese language word to name an animate. This word is the SL loan word from Javanese language. SL differentiates between bats. Kalong is known as big bat as other smaller bat existed. It is a kind of specific word (hyponym) to the general word (super-ordinate) for bats namely lawa.
Lawa can be translated into kelelawar in Indonesian and bat in English. The TL translation simply translated it as bat. Another is bale (c.6) that is a traditional form of a chair. It refers to a chair made of bamboo and has a longer shape so that one can lay on it. It usage in the SL is to laze on particularly at noon. The TL translation replaces it with couch. The materials of both usually are made of may be differentiate between them. Bale can be defined as a kind of a couch, but the translation is simply as couch. The last is kain (c.7) that is the SL traditional cloth. As had been discussed in subchapter A.2, this word is translated as cloth in the TL. The notes of its translation in appendix data b.11 mentioned that kain is a standard piece of cloth. It suggests that kain is a kind of cloth and not just an ordinary cloth. 34
4. The translation by a more neutral or less expressive word
Baker in her equivalence theory suggests that this strategy can be applied to cope with the problem of the differences in expressive meaning between the SL and the TL. This often happen in translating text related to sensitive issue such as religion, politic, and sex. Referring to the appendix, the data shows that bunting
(d.1), bajingan-bajingan mobil (d.2), Allah (d.3-4), and tuan (d.5) are translated using this strategy. Bunting holds sensitive issue on sex, Allah on religion, bajingan and tuan on cultural expression. Further discussion is the following.
Bunting is translated as pregnant. The essence of the word bunting in the SL is a harsh term. It possesses negative meaning. There is a more neutral meaning for the word bunting in the SL namely: hamil and mengandung. However, pregnant in the TL possesses neutral meaning. The same case happens in the term bajingan- bajingan mobil that is translated as car thieves. In the context of the story, bajingan- bajingan mobil can be translated as car thieves. However, the essence of the word bajingan is actually a kind of cursing word in the SL. The word thieve in the TL is not a cursing word and it has neutral meaning. Another is in the word Allah that has been discussed in A.1. This word possesses religious value. However, its translation
(twice differently) oh and what shames, both are not occupied the religious value and even referring to different expressions. In the case of tuan, the translation simply changed it with you. Tuan in the SL culture is used to address people who are respected or having title in the society (my translation). The translation in the TL as you does not showing a particular kind of person to whom it should be address as the essence in the SL. You in the TL are used as a pronoun that refers to anyone whether 35
one is respected or not. The essence of positive meaning possessed by tuan is lost when it is translated as you. The translation of those words and terms above using this strategy do not consider the essence or value possessed in each word or term in their original meaning.
5. The translation by cultural substitution
There are only two samples in the data that shows the usage of this strategy, which is in the translation of dokar (e.1) and sapi (e.2). According to Baker, this strategy is used when words and/or terms in the SL do have equal cultural substitution in the TL.
Dokar are translated as pony trap. Dokar and pony trap are alike in term of shape. Both the SL and TL share the same reference and concept of the word dokar as well as pony trap.
A possible mistake in translation might occur when sapi (cow) is translated as sheep because both refer to different object. However, instead of directly judging that it is a mistake, there is a possibility that it is a translation strategy in translating connotative word justified by the following argument. Sapi is taken from the sentence Orang yang turut belanda memang sapi. Semantically, the word sapi suggests connotative meaning of a follower. Considering that a follower can be described more as a sheep than a cow in the TL, the translator might have taken it as his consideration in his translation using this strategy. Probably the benefit of the reader is the reason because the TL culture addresses a follower as a sheep instead of a cow. 36
6. The translation using a related word
This strategy tends to be used when the concept expressed by the SL is lexicalized in the TL but in a different form. Its purpose is to avoid unnaturalness in the TL according to Baker. However, this strategy of translation is often causing the loss of non-essential information from the contextual meaning. In the translation, this strategy is applied in the appendix data (f1-f21). Further discussion is the following.
First part of the data to be discussed is the words and terms that hold historical concept, which is terminology of colonialism era that once happened in
Indonesia. Pasukan merah (f.4) is translated as “red troops”; Siliwangi (f.13) is translated as Siliwangi division; orang non (f.14) is translated as non [cooperators].
All of them are not completed with detailed information which makes them loosing information might should be given in the translation. The SL reader has benefit in terms of historical knowledge of Indonesian. However, the TL reader is disadvantages by this translation strategy because their lack of historical knowledge of Indonesia. For this reason, detailed information to be given would be helpful for the benefit of the TL reader, but it is not a must when it does not distort the context.
Different result of this translation strategy occurred in the word KNIL (f.2) that translated as the exact longer form of it that is pre-war Dutch Colonial Army. and the term surat sokongan (f.15) that is translated as begging letter. Here, in both translations, there are no lost of information given in the translation.
Second, many words in the SL are the loan words from Dutch as shown in the appendix data f. It is caused and much influenced by the historical concept of colonialism era that makes many words and terms of the SL borrow from Dutch. 37
Some of them are accepted and written as the original spelling, but there are also words that had been neutralized into the SL spelling. However, the SL loan words from Dutch, whether they are neutralized or not, the translation in the TL are different, such as brencarrier (f.1) which is translated as bren carrier, doklonyo (f.5) which is translated as eau-de-cologne, serbat (f.12) which is translated as sherbet.
The essence of many words and terms that are loan words as the effect of colonialism era in SL history is lost in this translation strategy.
Third is discussing part of the data that holds cultural concepts of past terminology. There are several words and terms that are commonly used in the period of this story happened. Its usage nowadays is no longer familiar. Blaster (f.3) is translated as half-caste. Their idea is the same as a pronoun to address person who has parents from different race. It is one of the old times terminology that is still used these days. Another is sep (f.7), which is translated twice differently. The translation using a related word is boss and the translation by paraphrasing using unrelated words is head of office (see appendix data g.2). Both translations in the TL have the same reference and idea of sep in the SL. The SL culture used to call a leader of an office division as sep in the old time. The following two past terminologies may be so much influenced by Javanese language. Wakaf (f.8) and kedekut (f.9) are translated as contribution and mean. Both translations are share the same idea as in the SL. Being closely related as past terminology in the working field as sep, onslah
(f.11) is translated as dismissal. They are also share the same idea. All those words and terms above possess the value of past terminology that is no longer used.
Although it can be avoided, the essence of the old times terminology is loosing in 38
their translation.
The last to be discussed in this part of data is cultural concept of superstitious belief in the SL social custom. Usada (f.10) is translated twice differently as medicine and cure. The SL culture does not define usada as a common medicine or cure. It is a traditional medicine and its form is not the same as regular medicine.
Flowers and incense powder that should be drunk with plain water often become its form. This description is also comes out from the context of the story. The reference may be different with medicine and cure which more familiar known that they are made from chemical or natural substance and in a form of tablets, powder and so on, as the TL culture only familiar with this kind of medicine. The essence of the superstitious belief in the SL is lost in the TL translation as the result of differences in their social customs.
7. The translation by paraphrase using unrelated words
The paraphrase strategy is used when the concept of the SL is not lexicalized at all in the TL. It is based on modifying a superordinate or simply unpacking the meaning when it is semantically complex according to Baker. Both the SL data and its translations in the TL are share the same reference and idea although there are losses of non-essential information. The following is further discussion.
First part of data to be discussed is the words and terms that hold cultural concept of old times terminology. There are two past terminology in this part of data namely minta perlop (g.1), sep (g.2), and perawan (g.11). The SL defines perlop as a permission asked by worker to their boss for leaving, sep as the pronoun to call a 39
leader of an office division, and perawan as the pronoun to call unmarried woman although the exact meaning is virgin or unmarried woman. Minta perlop is translated as asking for leave to go, sep as head of office, and perawan as marriageable age.
Second part of data to be discussed is the words and terms that hold historical concept of terminology in the Dutch colonialism era. They are the SL loan word from Dutch as the effect of colonialism era namely, pantserwagen (g.3) and voorschot (g.8). They are translated in paraphrase as armored car and advance on salary. The reference of pantserwagen and armored car can be different in form although both share the same idea as a kind of heavy artillery.
Third is words and terms that hold cultural concept of religious belief namely bedug (g.4). The SL culture is influence so much with Islam as its majority of religion embraced. This word is familiar in the SL. However, in the TL culture, Islam is not the majority of religion embraced. Hence, the degree of familiarity can be questioned. It is translated as big mosque drum. The addition of big and mosque might be understandable and referring to the same idea of bedug in the SL culture.
However, it is only for the TL reader that once ever saw mosque’s drum. The reference would be different for the TL reader who never seen it before. Another case happens in mori (g.5), which is translated in paraphrase as white muslin curtain.
However, in the SL culture mori is not only used simply for curtain. It is also used to dress up the death especially in Islam as the majority of the SL belief.
Fourth is discussing the word that holds cultural concept of traditional buildings. The SL defines gardu (g.6) as a place that is used by some men to secure their neighborhood at night. It is a kind of the SL neighborhood security system. The 40
TL translation replaced it with watchmen shelter. The word watchmen is taken because the TL translated those men in guard as watchmen.
Fifth is term that holds culture-specific concept of cultural terminology. The term menumbuk tepung (g.7) is translated as pounding grain [into flour}. The SL concept of words is familiar with the term salah kaprah, which is an influence of
Javanese language. It is a term that shows mistakes in languages, but the usage of it is still maintained and accepted as a language phenomenon. Another example of this phenomenon in the SL is the term menanak nasi (cooking rice). The SL defines rice into the uncooked namely beras and the cooked one namely nasi. However, the SL did not familiar with the term menanak beras, but menanak nasi, which actually odd because nasi is the already cooked one.
Sixth is discussing woers and terms that hold cultural concept of superstitious belief namely dupa (g.7) and setanggi (g.8). The SL defines dupa and setanggi as means in performing superstition. The context of the story also suggests the common usage of both two items in the SL culture. They are translated as incense powder and sweet smelling incense. Both are alike, but different in form.
8. The translation by omission
The strategy is used when the meaning conveyed by a particular item or expression is not vital enough to the development of the text to justify distracting the reader with lengthy explanation according to Baker. The translators can and often do simply omit the word or expression in question. This strategy is occurred in the translation of data h.1-3. Further discussion is in the following. 41
First, the word melela (h.1) holds cultural concept that is one of an old time terminology. Its usage is not common nowadays. The TL translated it as burst.
However, the TL did not maintain the translation as burst, but it was also being omitted as can be seen in the appendix. Second, the word marhum (h.2), which is translated as late, holds religious concept. Islam as the majority of religion embraced in the SL influences the usage of this word. Although this word is originally an
Islamic term, but it is accepted in the SL culture generally. However, its translation did not always maintain as late. When it is attached to other word, its translation is simply omitted in the TL as can be seen in the appendix. Melela can be considered not vital so that it can be omitted for this word only defines a condition of all the sudden. Its usage can be omitted without distorting the contextual meaning.
However, marhum can be considered as vital. The lost of crucial information occurs when it is omitted. It is because this word defines the pronoun for a person who is already dead. Hence, when it is omitted from the translation, the meaning of a sentence using this word, for example, is incomplete.
9. The translation by illustration
According to Baker, this strategy is an option when a word in the SL has lacks of equivalent in the TL. The physical entity of the word can be illustrated as shown in the appendix data i. The illustration is given not in the form of picture, but in the form of lengthy explanation that can be considered an act of illustrating. There is one example of this strategy from the data as will be discussed below.
The expression mataku yang buruk (i.1) holds cultural concept of the SL 42
physical criterion. It is translated literally as my rotten eyes with illustration attached.
This expression might not be accepted in the TL because of naturalness problem. The illustration might be the solution to maintain the literal translation. However, the context of the story is not mentioned about the actual physical condition of the eyes being illustrated. Therefore, the illustration attached, although it has strong argumentation as the actualization knowledge of the SL culture, is simply a subjective interpretation of the translator.
To sum up the discussion of the first problem analysis above, the words and terms with cultural and historical concepts are problematic to be translated considering those concepts attached in each of them. The table below is presenting the percentage of the usage of translation strategy in the translation of the data. The loan word with explanation strategy translated the most part of the data, in which
41% of the data are translated using this strategy. Next are a related word strategy, paraphrase using unrelated words strategy and a more general word strategy, in which the percentage each of them are 19%, 14%, and 10%. Then the less occurred strategies below 10%; a more neutral or less expressive word strategy occurred 6%, loan word without explanation occurred 5%, cultural substitution and omission strategy each of them occurred 2%, and illustration strategy occurred 1%.
Table 1. The Occurrence Percentage of Translation Strategy
No. Translation Strategy Occurrence Percentage (%)
1. Loan word without explanation 4 5
2. Loan word with explanation 33 41 43
No. Translation Strategy Occurrence Percentage (%)
3. A more general word 8 10
4. A more neutral or less expressive 5 6 word
5. Cultural substitution 2 2
6. A related word 15 19
7. Paraphrase using unrelated words 11 14
8. Omission 2 2 9. Illustration 1 1 Total 81 100%
Furthermore, there was no specific pattern of the translation strategy used in the translation of those words and terms. It is in the sense that the same culture- specific and historical concept possessed by a words or term translated using the same strategy. Moreover, it can be seen easily in the same word that is translated using different translation strategy that shows inconsistence usage of translation strategy, such as in the translation for kain which translated twice differently using loan word with explanation and a more general word. The discussion leads into another further discussable conclusion that inconsistence usage of translation strategy might affect the efficiency of meaning from the translation.
B. The Efficiency of Meaning
The criterion on the efficiency of meaning in translation is when the basic meaning the SL meaning is occupied in the TL without violating the meaning of the context. The understanding of basic meaning is the referential and connotative 44
meaning as suggested by Nida and Taber in The Theory and Practice of Translation
(1974:56). In the discussion on efficiency, which is closely to semantics, a study of meaning in the context, the referential meaning is taken from the dictionaries of both the SL and the TL. However, the connotative meaning that should include the reaction of the participant (TL reader) is not discussed. The discussion that includes the reaction of the participant is in the term of accuracy according to Nida in Toward a Science of Translating (1964:182).
The efficiency of meaning is also related to one of three major factors that should be used in a test of translation. They are correctness in which the receptor understands the message of the original, the ease of the original, and the involvement of person experiences as the result of the competence of the form of the translation as suggested by Nida.
The equivalence theory is used in justifying and categorizing whether the transferred meanings of the data are fulfilling the criterion on the efficiency of meaning or not. The transferred data will be categorized into the efficient meaning and the less efficient meaning. Based on the above discussion, the criterion on the efficient meaning in translation is when the basic meaning the SL meaning is occupied in the TL without violating the meaning of the context. The criterion on the less efficient meaning is when the basic meaning the SL meaning is occupied in the
TL, but violating the meaning of the context. Further, the discussion can be applied to distinguish a good translation from the bad one.
1. The Efficient Meaning
First is the translation of the data using loan word without explanation. From 45
the discussion in subchapter A.1, the transferred meaning that is efficient occurs in the translation of the word howitzer (a.1), sate (a.2), and Allah (a.3). The referential meaning of howitzer and Allah, although they are the SL loan words from the Dutch and Islamic terminology, can be accessed in the TL dictionary. In the case of sate, this word has already been a TL loan word from the SL. Its referential meaning that can be accessed in the TL dictionary proves it. Those three words and their translation are semantically accessible which make them do not violate the meaning in the context and achieve equivalent in the translation.
Second is the translation of the data using loan words with explanation. The explanation is in the form of notes that can be found in the last pages of the TL translation. From the discussion in the subchapter A.2, the transferred meaning that is efficient occurs in the translation of all the words in the data (b.) except lele (b.22).
There is lack detailed information to be given such as the form of the object being explained like in the word becak (b.2), but the meaning of the context is not distorted. Moreover, the notes that are provided have already giving the references and ideas of the SL concepts. The SL complexity of the semantic unit and the TL culture specific concept is the reason of the translator to translate the data using this strategy in achieving dynamic equivalence and adjustment in translation.
Third is the translation of the data by a more general and/or specific word.
The discussion in the subchapter A.3 suggests the transferred meaning that is efficient in sesisir (c.2), tabuh (c.4), kalong (c.5), and bale (c.6). Although there are differences on the referential meanings in both the SL and the TL, but it can be justified. The difference of the referential meaning is in the matter of using 46
superordinate to translate a more specific word (hyponym). However, both the SL and the TL is still sharing the same semantic unit for those words. Therefore, their translation does not violate the meaning in the context. Equivalence theories also suggest that translating by a more general word is one way making equivalence at word level in translation.
Fourth is the translation of the data by a more neutral or less expressive word.
The discussion in the subchapter A.4 suggests the transferred meaning that is efficient in bunting (d.1), bajingan-bajingan mobil (d.2), and tuan (d.5). The disadvantage of this translation strategy is that the TL translation is loosing the essence of expressive meaning of the SL as had been discussed previously. However, it does not distort the meaning in the context. Further, equivalence at word level is achieved using this translation strategy because the TL lacks of specific or expressive term.
Fifth is the translation of the data by cultural substitution. There are only two data (e.1 and e.2) found being translated using this strategy. From the discussion in the subchapter A.5, the transferred meaning is efficient here. The meaning in the context is not distorted because equivalence at word level is gained in translating dokar (e.1) into pony trap. The original concept of becak in the SL is occupied in pony trap and naturally accepted in the TL. The translation of sapi (e.2) [cow] into sheep is implying the pragmatic equivalence of the meaning in the context. Both words shares different referential meaning, but the contextual meanings of the translation are occupied.
Sixth is the translation of the data using a related word. Here, the transferred 47
meaning of the data (f.1-15) is efficient. There are lost of information from the data as suggested in the discussion in subchapter A.6. However, the basic meaning is transferred without distorting the contextual meaning of each data. The equivalence at word level is gained by making the reference that is more implicit in the SL linguistically explicit in the TL, for example: Siliwangi (f.13) is translated as
Siliwangi division. The SL reader is aware that Siliwangi is a troop division. The translation makes it clear for the TL reader when the word division is attached.
However, the lost of information is also occurred in the fact that the translation excludes detailed information about this troop division.
Seventh is the translation of the data by paraphrase using unrelated words.
Here, the transferred meaning of the data (g.1-11) is also efficient as in above discussion. There are lost of some value from the meaning of the data as suggested in the discussion in subchapter A.7. However, they are not distorting the basic meaning of each data. The equivalence at word level is gained by altering the form of word in the SL into paraphrase in the TL when the SL expresses a complex set of meanings or not lexicalized at all in the TL. For example is in the translation for bedug (g.4) into big mosque drum. Both the SL and the TL reader might receive the reference and the degree of familiarity differently, although those words share the same contextual meaning.
The last is the translation of the data by omission. From the discussion in the subchapter A.8, the transferred meaning that is efficient occurs in melela (h.1). The lost of information that is considered not vital makes it does not violate the meaning in its context when it is put in a sentence. It goes along with the dynamic equivalence 48
and adjustment by adding and taking away information, of course not the essential one. It is done by removing any element likely to be perceived as alien in the SL, if not very incomprehensible, to the TL reader.
2. The Less Efficient Meaning
First is the translation of the data using loan words without explanation. The transferred meaning that is less efficient in this strategy occurs in Allahu Akbar (a.4) as had been discussed in the subchapter A.1. The contextual meaning is distorted because the referential meaning as an access of meaning to this word cannot be found dictionary, which is also not considering the equivalence. There is possibility of the usage of this word as a loan word in the TL. However, the degree of familiarity can be questioned because the differences in cultural background closely related to the majority of religion embraced.
Second is the translation of the data using loan word with explanation. The transferred meaning that is less efficient in this strategy occurs in lele (b.22) as had been discussed in the subchapter A.1. The contextual meaning is distorted because there are too much lost in the referential meaning given in the notes. It makes the original meaning of lele are not transferred. Therefore, the equivalence theory is not occurred here.
Third is the translation of the data using by a more general and/or specific word. The transferred meaning that is less efficient in this strategy occurs in komunis
(c.1), sup sumsum (c.3), kain (c.7), and Hindia Belanda (c.8). The referential meanings translated for komunis, sup sumsum, and Hindia Belanda are different in 49
both the SL and the TL as had been discussed in the subchapter A.3, although its basic meaning is occupied. In kain, which is translated using this strategy, the contextual meaning occupied such shown in the translation using loan word with explanation (see data b.11), is lost although the basic referential meaning is still occupied. The translations are also violates the dynamic equivalence theory in the sense that there is less effort in making references which are more implicit in the SL linguistically explicit in the TL. It is resulting different contextual meanings might be accepted by the reader of the SL and the TL.
Fourth is the translation of the data by a more neutral or less expressive word.
From the discussion in the subchapter A.4, the translation of Allah (d.3) and Allah,
Allah (d.4) into oh and what a shame suggests that the transferred meaning of context is less efficient. There are two meaning implied from the SL. The contextual meaning of this word implies a more sense of religious term than and ordinary word of expression such oh and what a shame. Therefore, the translation using this strategy is violating the meaning in the context. The equivalence theory is broken because the translations are not giving the original concepts of the SL. The reference and idea are far from the original meaning.
Fifth is the translation of the data by omission. The discussion in the subchapter A.4 suggests that the translation of marhum (h.2) is less efficient. Its translation as late is already occupied the basic meaning if it is maintained. However, when it is omitted, the contextual meaning of a sentence, for example, using this word is distorted. It is also violated the dynamic equivalence theory because the translation by removing any element likely to be perceived as alien in the SL, if not 50
very incomprehensible, to the TL reader, is misplaced.
The last is the translation of the data by illustration. The discussion in the subchapter A.9 suggests that the translation of mataku yang buruk (i.1) is less efficient. The illustration attached in the translation within the form of note is out of contextual meaning, although its basic meaning is occupied. However, there is no evidence about the actual physical condition of the eyes illustrated in the SL.
Therefore, the equivalence theory is distorted because the illustration did not share the same idea of the original concepts.
To sum up the discussion of the second problem formulation, the efficiency of meaning in a translation, which can be stated simply as the best meaning is one that adds least neither reduces the total meaning of the context can be seen through the percentage as shown in the table below. In this study, 88% of the transferred meaning is efficient and 12% of the transferred meaning is less efficient. It indicates the efficiency of meaning in the translation from the SL into the TL has a high percentage, which is 88%. Further, the hypothetical conclusion of the first problem formulation is proven by the 12% less efficient of the transferred meaning as the result of the different translation strategies in translating various concepts implied from each data.
Table 2. The Efficiency of Meaning
No. Translation Strategy Efficient Less Efficient Total 1. Loan word without explanation 3 1 4 2. Loan word with explanation 32 1 33 3. A more general word 4 4 8 51
No. Translation Strategy Efficient Less Efficient Total 4. A more neutral or less expressive word 3 2 5 5. Cultural substitution 2 0 2 6. A related word 15 0 15 7. Paraphrase using unrelated words 11 0 11 8. Omission 1 1 2 9. Illustration 0 1 1 Total 71 10 81 Percentage (%) 88% 12% 100%
The analysis result of this study suggests that the translation work can be categorized as a good translation. The high percentage on the efficiency of meaning justified this assessment considering the criterion of a good translation occurs in the discussion of efficiency on meaning from the translation of the data.
A good translation focuses on the meaning or context as such and aims to preserve the intact, and in the process, it may quite radically restructure of the form.
It simply can be stated as paraphrase in a proper sense. This first criterion of good translation is proven by the paraphrase strategy that is all resulting efficiency in meaning. Other criterion of good translation is the one that; uses the normal language form of the receptor language, communicates as much as possible to the receptor language speakers the same meaning that was understood by the speakers of the source language, and maintains the dynamics of the original source language test.
This second criterion of good translation is proven by the cultural substitution and related word strategy in the sense of uses the normal receptor language, and the loan word strategy in the sense of communicates as much as possible as the original 52
meaning. Almost all of them are resulting efficiency in transferred meaning, although there are less efficient of transferred meaning also occurred. Another criterion of good translation should have all the ease of the original composition. This third criterion is proven by the general and more neutral strategy in the sense that both strategies simplify the original meaning. The less efficient of transferred meaning are occurred mainly in these strategies. However, it has no significance compared to the total transferred meaning. CHAPTER V
CONCLUSION
The words and terms with cultural and historical concepts are problematic to be translated considering those concepts attached in each of them and the translation strategies occurred in the translation to cope with the problem. Moreover, the translation strategies in overcoming those problematic concepts should be supported by the translator’s comprehensive knowledge of both the SL and the TL in order to achieve better result of translation work. In this study, translation strategies play an important role in dealing with the problem in the translation of words and terms with cultural and historical concepts. However, it should not always be seen as the only solution in dealing those conceptual problems of translation. The technique of discussing a translation work using translation strategies is able to reveal the efficiency of meaning and its significance toward the translation work itself.
Therefore, it can also be seen as an approach to organize the conceptual problem in discussing a work of translation.
In the discussion, there is 41% of the data translated using loan word with explanation. The translation by a related word, paraphrase, and a more general word that each of them occured 19%, 14%, and 10%. The rest is the translation by a more neutral or less expressive word, loan word without explanation, omission and illustration taht each of them occured 6%, 5%, 2%, and 1%. Moreover, the discussion also led into another conclusion that the inconsistence usage of translation strategy might affecting the effeciency of the transferred meaning.
53 54
The efficiency of meaning from the discussion of the translation of those words and terms is gained by using various translation strategies. The 88% of the total data is proving that the transferred meaning is efficient. However, different translation strategy in translating the same concept is also resulting less efficient of the transferred meaning. This study has proven it by the 12% of the total transferred meaning which is less efficient.
Completing the discussion, the analysis result suggests that the translation of those words and terms with cultural and historical concepts can be considered as an efficient translation. It can be seen from the efficiency of meaning using the translation strategies occurred by harmonizing it with criterions of good translation.
The high percentage of efficiency in meaning in the translation is proving this justification. The less efficient of transferred meaning occurred are unavoidable.
However, the low percentage of it is also proving this justification. BIBLIOGRAPHY
Baker, Mona. In Other Words: A Course book on Translation. London: Routledge, 1992.
Bassnett, Susan. Translation Studies. London: Routledge, 1996.
Bell, Roger T. Translation and Translating: Theory and Practice. London: Longman Group UK Limited, 1997.
Benjamin, Walter. "The Task of Translator" Illuminations. Hannah Arendt (ed.) Harry Zohn (transl.). New York: Harcourt, Brace and World Inc, 1968.
Catford, J.C. A Linguistic Theory of Translation. London: Oxford University Press, 1974.
Harvey, Sandor., and Ian Higgins. Thinking Translation: A Course in Translation Method: French-English. London: Routledge, 1992.
Hatim, Basil, and Ian Mason. Discourse and the Translator. London: Longman Group UK Limited, 1994.
Hornby, A.S. Oxford Advanced Learner’s Dictionary of Current English Sixth Edition. New York: Oxford University Press, 2000.
Kamus Besar Bahasa Indonesia. Jakarta: Balai Pustaka, 1989.
Larson, Mildred L. Meaning Based Translation: A guide to Cross-Language Equivalence. New York: University Press of America, 1984.
Machali, Rochayah. Pedoman Bagi Penerjemah. Jakarta: PT.Grasindo, 2000.
Newmark, Peter. Approaches to Translation. New York: Pergamon Press, 1981.
Nida, Eugene A, and Charles Taber. The Theory and Practice of Translation. Leiden: E.J. Brill, 1974.
Nida, Eugene A. Toward a Science of Translating. Leiden: E.J. Brill, 1964.
Oxford American Dictionary and Thesaurus with language Guide. New York: Oxford University Press, 2003.
Purwadi. Kamus Jawa-Indonesia Populer. Yogyakarta: Media Abadi, 2004.
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Toer, Pramoedya Ananta. Bukan Pasar Malam. Jakarta: Lentera Dipantara, 2004.
______. It’s Not an All night Fair. Translator: C.W. Watson. Jakarta: Equinox Publishing (Asia) PTE. LTD, 2001.
Webster, Merriam. Merriam-Webster‘s Collegiate Dictionary. Electronic Edition. Version 1.5. Merriam Webster Inc, 1996. APPENDIX
a. Translation using loan words without explanation
No. SL SL meaning TL TL meaning Efficiency a.1 howitzer meriamberlaras panjang dan howitzer a large gun with a short efficient (p.15) berdaya ledak tinggi (p.10) barrel, which fires shells (Kamus Besar Bahasa high up into the air so Indonesia:1989) that they will drop down onto the target (Oxford American Dictionary and Thesaurus with language Guide:2003) a.2 sate irisan daging kecil-kecil sate pieces of meat cooked (p.55) yang ditusuk dan (p.48) on thin sticks and served dipanggang, diberi bumbu with a peanut sauce; kacang atau kecap; sate chicken sate (Oxford efficient ayam, sate kambing (Kamus American Dictionary Besar Bahasa and Thesaurus with Indonesia:1989) language Guide:2003) a.3 Allah nama Tuhan dalam bahasa Allah the name of God in Islam efficient (p.77) Arab; pencipta alam (p.69) (Hornby:2000) semesta Yang Maha Sempurna; Tuhan Yang Maha Esa yang disembah oleh orang yang beriman (Kamus Besar Bahasa Indonesia:1989) a.4 Allahu Allah Yang Maha Besar Allahu - less Akbar (Kamus Besar Bahasa Akbar efficient (p.90) Indonesia:1989) (p.82)
b. Translation using loan words with explanation
No. SL SL meaning TL TL Notes Efficiency b.1 P… (p.7) - P… (p.3) P… refers to Pesindo, efficient [means a left wing armed Pesindo] youth organization, which joined forces
57 58
with the PKI (Communist Party) at this period. b.2 becak (p.9) kendaraan umum becak (p.4) a betjak is a pedicab or efficient seperti sepeda beroda a kind of trishaw in tiga, satu dibelakang, which the pedaler is at dua didepan, the back of the carriage dijalankan dengan tenaga manusia (Kamus Besar Bahasa Indonesia:1989) b.3 Magrib (p.9) arah barat dipandang Magrib Magrib: Moslem prayer efficient dari tanah Arab, (p5) performed at dusk— waktu permulaan about six o’clock in salat Magrib(Kamus Indonesia Besar Bahasa Indonesia:1989) b.4 menyem-bah pernyataan hormat sembah sembah, a particular efficient [from dan khidmat, (p.6) formal gesture of sembah] dinyatakan dengan deference, done by (p.10) cara mengangkupkan placing the palms of kedua belah tangan the hand together yang dilakukan before one’s face, dengan menyusun thumbs close to the sepuluh jari keatas nose, and bowing sampai kebawah dagu one’s head slightly dan juga sampai keatas dahi atau dengan menyentuhkan ibu jari ke hidung atau ke dahi (Kamus Besar Bahasa Indonesia:1989) b.5 pemuda kata sapaan untuk pemuda the pemuda were efficient (p.13) saudara laki-laki atau (p.8) idealistic young laki-laki yang militants many of dianggap lebih tua; whom became guerilla pnggilan karib istri and fought strenuously terhadap suami for the independence (Kamus Besar Bahasa of Indonesia Indonesia:1989) 59
b.6 mas (p.17) - mas (p.12) mas used especially of efficient elder brothers, is a common form of address in Central and East Java for a man older than oneself. It is commonly used by a wife addressing her husband b.7 Darul Islam - Darul Darul Islam was a efficient (p.19) Islam fanatical, terrorist (p.14) Muslim organization which operated in several places in Central and West Java after independence and was not finally suppressed until 1962 b.8 Raden Ajeng - Raden Kartini was a Javanese efficient Kartini Ajeng noble woman (1879- (p.21) Kartini 1904) who (p.16) campaigned for female emancipation in Indonesia by establishing educational institutes for girls. a national holiday in her honor is celebrated on April 21 every year. Pramoedya has written a two- volume biography of her entitled Panggil Aku Kartini Sadja (Call me simply Kartini) (Bukittinggi: Nusantara, 1962) b.9 PTT (p.22) - P.T.T P.T.T — Post, efficient (p.18) Telegraph, and Telephone, i.e., The Central Post Office building 60
b.10 mbak (p.26) kata sapaan terhadap mbak mbak is a female efficient wanita yang lebih tua (p.21) equivalent of mas and di daerah Jawa is used of elder sister (Kamus Besar Bahasa Indonesia:1989) b.11 kain (p.28) barang yang ditenun kain (p.23) kain, a standard piece efficient dari benang kapas of cloth (Kamus Besar Bahasa Indonesia:1989) b.12 dik (p.28) bentuk pendek dari dik (p.23) dik; short for adik, is a efficient adik, kata sapaan form of address to untuk saudara atau younger brothers or teman yang lebih sisters muda (Kamus Besar Bahasa Indonesia:1989) b.13 selamat doa, ucapan, selamat selamat, a efficient (p.32) pernyataan dan (p.27) conventional greeting sebagainya yang of older to younger mengandung harapan people expressing both supaya sejahtera, pleasure at seeing beruntung atau tidak someone and at the kurang suatu apa same time extending a (Kamus Besar Bahasa blessing Indonesia:1989) b.14 dukun (p.39) orang yang dukun a dukun is a folk- efficient mengobati, menolong (p.32) doctor to whom orang sakit, memberi various magical jampi-jampi, mantra, powers including guna-guna, dan prescience are often sebagainya (Kamus ascribed. it is a Besar Bahasa common practice Indonesia:1989) among both the educate and the illiterate to consult a dukun — if someone is ill, or something is lost, or for similar reasons b.15 Balai Pustaka - Balai Balai Pustaka is the efficient (p.40) Pustaka official state 61
(p.34) publishing house originally set up by the Deutsh under the name Volkslectuur b.16 gus (p.43) nama julukan atau gus (p.36) gus, a shorthened for efficient panggilan kepada agus, is an appellation laki-laki (Kamus used for a small Besar Bahasa boy and, by extension, Indonesia:1989) for a young man by an older person b.17 pak (p.45) kependekan dari pak (p.39) pak is a mode of efficient bapak, orang tua laki- address for a man of laki atau ayah, an older generation saudara laki-laki ayah atau ibu, panggilan kepada laki-laki yang lebih tua (Kamus Besar Bahasa Indonesia:1989) b.18 Pasundan tanah Sunda, Jawa Pasundan Pasundan is Weat efficient (p.47) Barat (Kamus Besar (p.40) Java, the Sunda Bahasa region, and is Indonesia:1989) considered to be quite different from the rest of Java, hence the traditional rivalry between the Javanese and the Sudanese b.19 syarat (p.51) janji sebagai tuntutan syarat syarat is a condition or efficient atau permintaan yang (p.44) conditions which, if harus dipenuhi God wills it, will (Kamus Besar Bahasa achieve a cure. a Indonesia:1989) magical medicine. a regular medicine is more or less guaranteed to produce some physical improvement whereas a syarat is not b.20 bupati (p.53) jabatan atau sebutan bupati a bupati is the head of efficient kepala daerah (p.47) a regency. there are 62
Kabupaten (Kamus several regencies in a Besar Bahasa province, which is Indonesia:1989) administrated by a governor b.21 patih (p.53) wakil bupati, sebutan patih (p.47) the rank immediately efficient bagi orang besar yang below of that bupati berarti tuan (Kamus Besar Bahasa Indonesia:1989) b.22 ikan lele ikan air tawar, lele fish a fresh-water fish less (p.58) berpatil, berbadan (p.51) efficient licin, bagian mulutnya bersungut, warna punggung hitam atau kelabu, warna perut agak kelabu; Clarius melanoderma (Kamus Besar Bahasa Indonesia:1989) b.23 destar (p.63) kain kepala atau ikat destar a destar is a kind-of efficient kepala (Kamus Besar (p.56) head-cloth which is Bahasa wrapped arround the Indonesia:1989) head b.24 cendol hung- panganan dari tepung tjendol cendol hungkwe is a efficient kwe (p.74) beras dan tepung hung-kwe sweet drink made out kacang hijau, (p.67) of coconut milk and dibentuk dengan small cubes of tapioca saringan lalu dicampur air gula dan santan untuk minuman (Kamus Besar Bahasa Indonesia:1989) b.25 ulama (p.87) orang yang ahli ulama ulama — an Islamic efficient dalam hal (p.79) religious scholar pengetahuan agama Islam (Kamus Besar Bahasa Indonesia:1989) 63
b.26 ketib (p.87) orang yang ketib (p.79) ketib — the person efficient menyampaikan who delivers the khotbah pada waktu sermon at the service sembahyang Jumat on Fridays (Purwadi:2004) b.27 naib (p.87) wakil pengganti nalb (p.79) naib — a registrar of efficient penghulu urusan religious affairs agama Islam (Purwadi:2004) b.28 penghulu kepala atau penasehat penghulu penghulu — leading efficient (p.87) urusan agama Islam (p.79) mosque official (Kamus Besar Bahasa Indonesia:1989) b.29 Tujuh-belas hari kemerdekaan The August 17, 1945 is the efficient Agustus Indonesia (Kamus seventeenth date when tahun seribu Besar Bahasa of August, Independence was sembilan- Indonesia:1989) nineteen proclaimed ratus empat- hundred puluh lima and forty- (p.87) five (p.79) b.30 pendopo rumah bagian muka, pendopo pendopo — a large efficient (p.92) balai ruang besar (p.83) covered area tempat rapat (Kamus especially used for Besar Bahasa formal ceremonial Indonesia:1989) occasions b.31 uang cuk ongkos atau cukai tjuk money Tjuk — money paid efficient (p.92) pajak (Purwadi:2004) (p.83) by the winning gamblers as "tax" to the owner of the house where the card party took place b.32 mantri (p.95) juru rawat kepala, mantri a mantri is a local civil efficient laki-laki, pembantu (p.86) servant whose dokter (Kamus Besar principal duty is to see Bahasa that law and order is Indonesia:1989) preserved. b.33 Ronggowar- - Ronggo- Ronggowarsito was a efficient sito (p.103) warsito famous nineteenth (p.93) century Javanese Poet 64
c. Translation by a more general word
No. SL SL meaning TL TL meaning Efficiency c.1 komunis penganut paham komunis Commu- relating to less (p.8) (Kamus Besar Bahasa nist (p.4) communism efficient [note: dalam Indonesia:1989) (Hornby:2000) masa pendudukan merah Pesindo bergabung dengan komunis] c.2 sesisir gugusan dari bagian tandan bunch growing on the same efficient (p.34) pisang (Kamus Besar (p.28) stem, e.g. bananas Bahasa Indonesia:1989) (Hornby:2000) c.3 sup sumsum sayur yang banyak broth a thin soup of meat (p.56) kuahnya, tidak bersantan (p.49) or fish dari benak tulang (Kamus (Hornby:2000) Besar Bahasa Indonesia:1989) c.4 tabuh (p.66) bedug di masjid, surau, dan drum a musical instrument efficient sebagainya; gendang besar (p.60) consisting of skin yang dipukul untuk stretched tightly over memberitahukan waktu a round frame played sembahyang (Kamus Besar by beating with stick Bahasa Indonesia:1989) or hand (Hornby:2000) c.5 kalong kelelawar besar yang bat (p.63) a small flying animal efficient (p.69) makan buah-buahan pada that looks like a waktu mala, pada siang mouse with wings hari tidur dengan made ok skin, which menggantungkan diri pada is active at night dahan kayu; Pterocarpus (Hornby:2000) edulis (Kamus Besar Bahasa Indonesia:1989) c.6 bale (p.83) tempat duduk atau tempat couch a long comfortable efficient tidur yang terbuat dari (p.75) seat for two or three kayu atau bambu (Kamus people Besar Bahasa (Hornby:2000) 65
Indonesia:1989) c.7 kain (p.90) barang yang ditenun dari cloth fabric which is made less benang kapas (Kamus (p.82) from weaving or efficient Besar Bahasa knitting a substance Indonesia:1989) such as cotton, wool, silk or nylon used especially for making clothes (Hornby:2000) c.8 Hindia - colonial - less Belanda govern- efficient (p.97) ment (p.88)
d. Translation by a more neutral or less expressive word
No. SL SL meaning TL TL meaning Efficiency d.1 bunting mengandung anak dalam pregnant a condition when a efficient (p.15) perut, biasanya dikatakan (p.10) woman or female bagi binatang (Kamus Besar animal has a baby or Bahasa Indonesia:1989) babies developing in her body (Hornby:2000) d.2 bajingan- penjahat atau pencopet, kata car thieves a person who steel efficient bajingan makian (Kamus Besar (p.42) something from mobil Bahasa Indonesia:1989) another person (p.49) (Hornby:2000) d.3 Allah nama Tuhan dalam bahasa oh (p.68) an expression to show less (p.76) Arab; pencipta alam surprise or fear efficient semesta Yang Maha (Hornby:2000) Sempurna; Tuhan Yang Maha Esa yang disembah oleh orang yang beriman (Kamus Besar Bahasa Indonesia:1989) d.4 Allah, idem o what a an expression to show less Allah shame disappointment efficient (p.92) (p.83) (Hornby:2000) 66
d.5 tuan sebutan kepada orang laki- you (p.92) the second person efficient (p.102) laki yang dihormati (Kamus pronoun Besar Bahasa (Hornby:2000) Indonesia:1989)
e. Translation by cultural substitution
No. SL SL meaning TL TL meaning Efficiency e.1 dokar kereta beroda dua yang pony trap - efficient (p.22) ditarik oleh (p.17) kuda; bendi (Kamus Besar Bahasa Indonesia:1989) e.2 sapi (p.66) binatang pemamah biak sheep like sheep; people efficient bertanduk, berkaki empat, (p.59) behave like sheep, dipelihara untuk daging dan they all do what other susunya (Kamus Besar people are doing Bahasa Indonesia:1989) without thinking for themselves (Hornby:2000)
f. Translation using a related word
No. SL SL meaning TL TL meaning Efficiency f.1 brencarrier kendaraan pembawa bren carrier a vehicle to carry a efficient (p.13) senapan mesin ringan (p.7) light weight quick- (Kamus Besar Bahasa firing machine gun Indonesia:1989) (originally made in Czech Rep. but England later made (Oxford American Dictionary and Thesaurus with language Guide:2003) f.2 KNIL Koninklijk Nedelands pre-war - efficient (p.15) Indisch Leger. Tentara Dutch Indonesia bentukan Colonial Belanda (Kamus Besar Army (p.10) Bahasa Indonesia:1989) 67
f.3 blaster hasil perkawinan half-caste person whose parents efficient (p.18) campur dari dua jenis (p.13) are from different yang berbeda; keturunan races e.g. father peranakan European and mother (Kamus Besar Bahasa Indian (Hornby:2000) Indonesia:1989) f.4 pasukan - “red” troops - efficient merah (p.18) (p.22) f.5 doklonyo minyak wangi eau-de- scented water efficient (p.33) (Purwadi:2004) cologne (Oxford American (p.28) Dictionary and Thesaurus with language Guide:2003) f.6 selamat terhindar dari bencana, fine (p.32) good, satisfactory, efficient (p.38) aman sentosa, sejahtera fortune (Kamus Besar Bahasa (Hornby:2000) Indonesia:1989) f.7 sep (p.40) kepala kantor atau boss (p.34) person in charge, efficient stasiun dan sebagainya employer, manager, or (Kamus Besar Bahasa overseer. Indonesia:1989) (Hornby:2000) f.8 wakaf yang diperuntukkan bagi contribution a give (money, idea, efficient (p.45) kepentingan umum (p.38) etc) toward a common sebagai derma untuk purpose kepentingan yang (Hornby:2000) berhubungan dengan agama (Purwadi:2004) f.9 kedekut kikir atau pelit sekali mean (p.38) niggardly, not efficient (p.45) (Purwadi:2004) generous or liberal (Hornby:2000) f.10 usada obat atau ilmu medicine, any drug or efficient (p.50, 51) pengobatan cure (p.43, preparation used for (Purwadi:2004) 44) treatment taken by mouth; a spell or charm which is thought to cure affliction; a course of 68
medical or healing treatment (Hornby:2000) f.11 onslah pemberhentian dengan dismissal discharged from efficient (p.54) tidak hormat dari (p.47) employment, office, pekerjaan (Kamus Besar etc, dishonor Bahasa Indonesia:1989) (Hornby:2000) f.12 serbat minuman segar dari sherbet a fruit-flavored ice efficient (p.58) papaya (Kamus Besar (p.51) confection, cooling Bahasa Indonesia:1989) drink of sweet, diluted fruit juice (Hornby:2000) f.13 Siliwangi - Siliwangi - efficient (p.60) division (p.53) f.14 orang non orang yang tidak mau non not collaborate or efficient (p.63) bekerjasama dengan cooperators work together pemerintahan Belanda (p.57) (Hornby:2000) dalam masa perjuangan (Kamus Besar Bahasa Indonesia:1989) f.15 surat surat permintaan begging letter that ask for efficient sokongan tunjangan, bantuan letter (p.57) money, food, etc (p.63) berupa uang, dan (Hornby:2000) sebagainya (Kamus Besar Bahasa Indonesia:1989)
g. Translation by paraphrase using unrelated words
No. SL SL meaning TL efficiency g.1 minta perlop cuti atau ijin tidak bekerja beberapa asking for leave efficient (p.10) hari atau beristirahat karena sakit to go (p.6) (Kamus Besar Bahasa Indonesia:1989) g.2 sep (p.10) kepala kantor atau stasiun dan heads of office efficient sebagainya (Kamus Besar Bahasa (p.6) Indonesia:1989) 69
g.3 pantser-wagen kendaraan berlapis baja yang armored car (p.7) efficient (p.13) digunakan dalam perang (Kamus Besar Bahasa Indonesia:1989) g.4 bedug (p.49) gendang besar di surau atau masjid big mosque efficient yang dipukul untuk tanda waktu drum (p.42) sembayang (Kamus Besar Bahasa Indonesia:1989) g.5 mori (p.58) kain putih yang ditenun dengan white muslin efficient system tenun sederhana, biasanya curtain (p.51) digunakan dalam pembuatan kain batik, dan sebagainya (Kamus Besar Bahasa Indonesia:1989) g.6 gardu (p.60) bangunan kecil tempat berkawal atau watchmen efficient distribusi listrik dan sebagainya shelter (p.53) (Kamus Besar Bahasa Indonesia:1989) g.7 menumbuk melantak secara halus; serbuk-serbuk pounding grain efficient tepung (p.71) yang lunak; tepung gandum (Kamus [into flour] Besar Bahasa Indonesia:1989) (p.65) g.8 voorschot pembayaran tunai dimuka advance on efficient (p.75) (Purwadi:2004) salary (p.68) g.9 dupa (p.85) kemenyan, setanggi yang dibakar incense powder efficient ketika orang hendak berdoa (Kamus (p.76) Besar Bahasa Indonesia:1989) g.10 setanggi (p.92) kemenyan berbau wangi (Kamus sweet smelling efficient Besar Bahasa Indonesia:1989) incense (p.83) g.11 perawan (p.94) anak perempuan yang sudah patut marriageable age efficient kawin (Kamus Besar Bahasa (p.85) Indonesia:1989)
h. Translation by omission
No. SL SL meaning TL TL meaning efficiency h.1 melela tanpa disadari -, burst break suddenly by efficient (p.15, 21) (Purwadi:2004) (p.10, 16) expansion of contents or internal pleasure (Hornby:2000) 70
h.2 marhum yang telah meninggal -, late no longer alive less (p.60, 96) (Kamus Besar Bahasa (p.53, 87) (Hornby:2000) efficient Indonesia:1989)
i. Translation by illustration
No. SL TL Illustration efficiency i.1 mataku yang my rotten by rotten, I think, is meant the fact that his less buruk (p.14) eyes (p.9) eyes are small and dull, irregularly placed, efficient since most Indonesians find this unattractive and prefer eyes which are large and open