52 Another factor that may lead confusion towardss the reader is the point of
similarity of a live metaphor, which is sometimes implicitly stated. The implicit point of similarity may lead the readers to have different interpretations towards
the sense of a live metaphor. The readers’ different interpretation can be affected by the readers’ culture distinctions. Some readers may understand the image of a
metaphor based on their own cultural understanding including the language. However, an image of a metaphor may have a different meaning in another
culture. In this section, the researcher divides the discussion of the findings of live
metaphor into two parts. The first part illustrates the findings of live metaphor whose topic is not stated clearly. The second part illustrates the findings of live
metaphor whose point of similarity is implicitly stated.
a. The Live Metaphor whose Topic is not Stated Clearly
The first part is the discussion of the finding of the live metaphor regarding the live metaphor whose topic is not stated clearly. As Larson 1984
states, a live metaphor whose topic is not clearly stated may lead the readers to have wrong interpretation towards the topic. Therefore, a clear discussion of the
live metaphor, whose topic is not clearly stated, is needed. Table 4.5 illustrates the findings of live metaphor whose topic is not clearly stated.
53
Table 4.5 the Findings of Live Metaphor whose Topic Is Not Clearly Stated
Examining the first example in table 4.5, “roh-roh jahat mengajariku
bagaimana menipu nenekku yang pikun” p. 39, the topic is not clearly stated.
The topic of the first example is roh-roh jahat and the literal meaning of roh- rohjahatis evil. However, the real evil does not exist in this context, because the
sentence “roh-roh jahat mengajariku bagaimana menipu nenekku yang pikun” p.
39 “roh-roh jahat mengajariku bagaimana menipu nenekku yang pikun” p.
39 does not talk about evil. This sentence talks about Rasus’ desire to give a keris,
which is his family’s charmto Srintil. In that situation Rasus feels a dilemma whether he should give the keris to Srintil or not. At last, he decides to give the
keris to Srintil without telling his grandmother. Hence, the words roh-roh jahat represente
d Rasus’ thought about lying to his grandmother in order to give the keristo Srintil.
In the second example, “pengikat yang membuatku mencintai Dukuh Paruk telah direnggut
kembali” p. 80, the topic in this example is not clearly stated. The topic of the second example is pengikat and the literal meaning of the
word pengikat is the binder. However, the word pengikat in this context refers to Srintil. Srintil is said as the binder because Rasus likes her and she lives in
No. Live Metaphor
Page
1.
Roh-roh jahat mengajariku bagaimana menipu nenekku yang pikun.
39 2.
Pengikat yang membuatku mencintai Dukuh Paruk telah direnggut kembali.
80 3.
Seekor binatang jantan mengaum hebat dan menghantam musuhnya. 310
4. Sebuah jimat telah kembali ke pangkuan ibunya
372 5.
Ombak yang bergelora telah berubah menjadi riak-riak kecil namun tetap tak bias tenang.
304
54 DukuhParuk. Therefore, unconsciously Rasus feels that he should like
DukuhParuk, where Srintil lives. In fact, Rasus feels disgusting with the life in DukuhParuk. Thus, Srintil’s existence binds Rasus to accept everything happens
to her in DukuhParuk including Srintil’s being a ronggeng.
b. The Live Metaphor whose Point of Similarity is Implicitly Stated.
