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Teknik Penerjemahan Lisan Dalam Tradisi Bekayat Di Lombok

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Teknik Penerjemahan Lisan Dalam Tradisi Bekayat Di Lombok TEKNIK PENERJEMAHAN LISAN DALAM TRADISI BEKAYAT DI LOMBOK (INTERPRETING TECHNIQUE APPLIED ON ORAL TRADITION BEKAYAT IN LOMBOK) Safoan Abdul Hamid Kantor Bahasa Provinsi NTB Jalan dr. Sujono, Kelurahan Jempong Baru, Sekarbela, Mataram, NTB, Indonesia Pos-el: [email protected] Diterima: 27 Oktober 2014; Direvisi: 20 November 2014; Disetujui: 3 Desember 2014 Abstract SasaN ethnic group‘s community in /omboN, Nusa Tenggara Barat Province, has an oral tradition of reciting hikayat namely bekayat. During the performance, step of the recitation is followed by interpretation from Melayu language to Sasak. As a part of literary work interpreting, the interpreter applies certain method, technique and ideology. This research is aimed at revealing interpreting technique applied in bekayat performance. Sample of this research is taken from Lombok Barat District, out of three other districts in Lombok. Data collection is conducted through recording and an interview technique. The data are transcribed and then analized by an interlinguistic and descriptive method. Result of the analysis shows that the interpreter of bekayat performance applied three techniques, namely paraphrase, contextual conditioning, and compensation. Keywords: technique, interpreting, bekayat, Lombok Abstrak Masyarakat suku Sasak di Pulau Lombok memiliki tradisi lisan pembacaan hikayat yang dikenal dengan bekayat. Dalam pelaksanaannya, tahap pembacaan hikayat dilanjutkan dengan penerjemahan lisan dari bahasa Melayu ke bahasa Sasak. Proses penerjemahan ini tergolong sebagai penerjemahan karya sastra yang memerlukan metode, teknik, dan ideologi tertentu. Penelitian ini bertujuan untuk mengurai teknik penerjemahan lisan dalam pelaksanaan tradisi bekayat. Adapun pengambilan sampel penelitian dilakukan disalah satu kabupaten di Lombok yakni Kabupaten Lombok Barat. Pengumpulan data dilakukan dengan teknik perekaman, wawancara, dan pencatatan. Selanjutnya data hasil perekaman pembacaan hikayat ditranskripsi dan dianalisis menggunakan metode intralingual dan metode deskriptif. Hasil analisis menunjukkan bahwa penerjemah lisan dalam proses bekayat menggunakan tiga teknik yakni teknik parafrasa, teknik penjelasan tambahan (contextual conditioning), dan teknik kompensasi. Kata kunci: teknik, penerjemahan lisan, bekayat, Lombok 1. Pendahuluan masyarakat suku Sasak dan tergolong Masyarakat suku Sasak di Pulau sebagai salah satu tradisi lisan bernafas Lombok, Provinsi Nusa Tenggara Barat, Islam. Keberadaan tradisi ini tidak dapat memiliki tradisi lisan pembacaan hikayat dilepaskan dari masuknya agama Islam ke yang disebut bekayat atau nyaer. Tradisi ini Indonesia yang juga membawa sastra yang diwariskan secara turun-temurun dalam berasal dari Timur Tengah. Saat itu sastra 150 Teknik Terjemahan LisanY ~Safoan Abdul Hamid)| 151 tulis di Indonesia mulai berkembang yang Islam agar dapat diimplementasikan dalam ditandai dengan ditulisnya hikayat-hikayat kehidupan sehari-hari. Oleh karena itu, dengan huruf Arab-Melayu yang berisi kisah sasaran pembacaan hikayat harus betul-betul para Nabi, kisah kepahlawanan Islam, ajaran mengerti dan mampu menghayati pesan dan kepercayaan Islam, cerita fiktif, dan yang disampaikan dalam teks bekayat. cerita mistik (tasawuf) (lihat Djamaris, Dalam prosesi bekayat ada tahapan alih 1993:109). Hikayat menjadi salah satu bahasa atau penerjemahan dari teks sumber instrumen penting penyebaran ajaran agama (TSu) hikayat berbahasa Melayu ke bahasa Islam dalam wujud tradisi pembacaan sehari-hari yang digunakan oleh masyarakat hikayat. Kini tradisi bekayat menjadi setempat atau bahasa sasaran (BSa) penting karena berfungsi menjadi salah satu pembacaan hikayat yakni bahasa Sasak. Alih media pencerahan nilai-nilai dan konsep bahasa dilakukan secara lisan sehingga ajaran Islam di tengah era globlisasi yang proses menerjemahkan juga disebut cenderung menjauhkan masyarakat dari penjurubahasaan dan penerjemahnya disebut nilai-nilai agama. juru bahasa. Tradisi lisan bekayat memiliki ciri Dalam proses alih bahasa itu, seorang khas terkait estetika dan tujuan penerjemah biasanya menggunakan metode, pertunjukannya. Suatu kelompok bekayat teknik, dan ideologi penerjemahan tertentu terdiri atas dua sampai enam orang personil yang yang mungkin berbeda dari masing-masing adalah pembaca naskah, penerjemah lain. Untuk metode penerjemah lisan atau juru bahasa (atau juga penerjemahan, ada penerjemah yang dikenal dengan pelogat atau bujangga), dan menggunakan metode penerjemahan bebas, penyaruf yang berperan menyambut bacaan harfiah, semantik atau komunikatif. kalimat terakhir pembaca naskah sehingga Sedangkan terkait dengan teknik pembacaan hikayat memiliki nuansa menerjemahkan, seorang penerjemah tertentu. Pembacaan hikayat menggunakan terkadang menggunakan teknik yang kaku tembang-tembang tertentu seperti pangkur dan ada juga yang menerapkan teknik yang dan kumambang, termasuk juga dangdang cenderung luwes. Dengan teknik yang agak dan sinom. Pemakaian tembang ini menjadi luwes seorang penerjemah bebas berkreasi petunjuk adanya pengaruh budaya Jawa dan dalam menerjemahkan, baik menambahkan Bali dalam tradisi pembacaan hikayat di atau mengurangi berbagai informasi yang Lombok. Bekayat dilakukan pada acara- secara langsung tidak terkait dengan teks acara tertentu dan dengan kitab tertentu pula. hikayat. Adapun penerjemah yang Pada acara Maulid Nabi biasanya dibaca menggunakan teknik yang cenderung literal hikayat tentang sejarah kehidupan Nabi tidak banyak menambahkan informasi yang Muhammad Saw; pada acara ,sra‘ 0i‘raM tidak terkait dengan isi hikayat. dibaca hikayat Nur Muhammad; pada acara Belum ada penelitian yang fokus selamatan kematian dibaca kitab kasyful mengkaji metode, teknik, dan ideologi yang ghaibiah; pada acara akikah dibaca hikayat digunakan dalam proses penerjemahan Nabi bercukur; pada acara perkawinan tradisi lisan bekayat. Beberapa kajian yang dibaca hikayat Nabi Yusuf. Namun telah dilakukan terkait tradisi lisan bekayat terkadang jenis hikayat yang dibaca sesuai masih bersifat umum. Saharudin (2012) permintaan pihak yang empunya acara. membahas fenomena stagnansi Dengan melihat jenis kitab yang perkembangan tradisi lisan bekayat. Selain dibaca, tradisi lisan bekayat bertujuan untuk itu, Suyasa (2014) mengkaji tentang kepentingan transmisi nilai-nilai agama Reartikulasi Sastra Melayu dalam Tradisi 152|Mabasan, Vol. 8 No.2, JulivDesember 2014 : 150v163 Lisan Sasak, khususnya bekayat di Lombok. Beberapa contoh sastra lama pengaruh Islam Penelitian ini bertujuan untuk itu ialah HiNayat —Nur Muhammad“, mengungkapkan teknik penerjemahan lisan —Hikayat Seribu Masalah“, —Hikayat 1abi yang digunakan oleh penerjemah sastra lisan MiNraM“, —.issasul Anbiya“, dan lain-lain. bekayat di Pulau Lombok. Penelitian ini (Djamaris, 1993:109, 111). Dengan kata penting untuk dilakukan karena memiliki lain, karya sastra yang ditulis sebelum manfaat teoritis dan praktis. Diharapkan masuknya agama Islam adalah sastra kajian ini akan memberikan kontribusi Indonesia pengaruh Hindu. terhadap pengembangan teori penerjemahan Melalui tradisi pembacaan hikayat, tradisi lisan Sasak secara khusus dan teori sastra tulis ± hikayat ± ditransformasi penerjemahan sastra secara umum. Adapun menjadi bentuk sastra lisan karena antara manfaat praktisnya adalah diharapkan kajian sastra tulisan dan lisan tidak ada perbedaan ini dapat memberikan wawasan dan yang tegas. Dalam sastra Melayu, hikayat menggugah kesadaran kita untuk dan syair dibacakan secara keras kepada mengapresiasi tradisi lisan bekayat sebagai pendengar. Di Jawa ada tradisi pembacaan bagian dari khazanah kekayaan budaya tembang macapat karya pujangga-pujangga Nusantara. besar yang didengarkan bersama-sama pada peristiwa-peristiwa adat penting. Di Bali, 2. Kerangka Teori sampai sekarang, masih ada tradisi 2.1 Hikayat sebagai Sastra Indonesia pembacaan babad atau kakawin yang Pengaruh Islam dikenal dengan tradisi mabasan atau Hikayat berasal dari bahasa Arab makakawin dalam bahasa Jawa Kuno yang hikayah yang berarti kisah, cerita, atau kemudian diterjemahkan ke bahasa Bali dongeng. Pengertian ini berasal dari tradisi (lihat Baried, 1994:59). Di Lombok juga sastra Arab dan Melayu lama terdapat tradisi pembacaan teks naskah (www.melayuonline.com). Dalam Kamus lontar yang berasal dari Jawa yang dikenal Besar Bahasa Indonesia (2013), hikayat dengan pepaosan ± dalam tradisi ini kental didefinisikan sebagai karya sastra lama adanya perpaduan tradisi Islam dan Hindu. Melayu berbentuk prosa yang berisi cerita, Perpaduan itu dibuktikan dengan undang-undang, dan silsilah bersifat rekaan, diadopsinya tembang-tembang yang berasal keagamaan, historis, biografis, atau dari tradisi Hindu-Jawa karena Pulau gabungan sifat-sifat itu, dibaca untuk pelipur Lombok pernah menjadi bagian dari koloni lara, pembangkit semangat juang, atau Kerajaan Hindu Karangasem. sekadar untuk meramaikan pesta, misalnya Hang Tuah, Perang Palembang, Seribu Satu 2.2 Konsep Penerjemahan Karya Sastra Malam. Sedangkan berhikayat adalah dan Jenis-Jenis Penerjemahan bercerita, yang maksudnya adalah bercerita Untuk menuju karya kosmopolitan, tentang isi kandungan hikayat. Berdasarkan sebuah karya sastra harus melalui pintu yang isinya, hikayat digolongkan menjadi tiga bernama penerjemahan. Karya sastra jenis yakni rekaan, sejarah, dan biografi mendokumentasi budaya dan cara pandang (www.melayuonline.com). masyarakat atau negeri tempat lahirnya. Hikayat merupakan jenis sastra Dengan diterjemahkannya karya sastra, Indonesia pengaruh Islam, yakni karya masyarakat dari berbagai negeri
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