distant. Third person pronouns are consequently distal forms in terms of person deixis. using a third person form, where a second person form would be possible,
is one way of communicating distance and non-familiarity.
33
e. Discourse Deixis
Levinson stated that discourse or text deixis concerns the use of expressions within some utterance to refer to some portion of the discourse that
contains that utterance including the utterance itself.
34
In other terms, discourse deixis is an expression used to refer to certain discourse that contains the utterance
or as a signal and its relations to surrounding text. In English, the deictic terms used by this deixis are “this” that refers to a forthcoming portion and “that” to a
preceding portion. In Ind onesia, “ini” refers to a forthcoming portion and “itu”
refers to a preceding portion. It can be seen from the following example: Indonesia-English translation
SL : O kalo gitu udah ini dong, lancar.
TL : Oh, in that case he’s already this, fluent in English.
Here the “proximal” demonstrative ini is used as a placeholder for the adjective lancar. The placeholder demonstratives in Indonesian may stand in for nouns and
adjectives or even verbs or parts of terms, not shown here, and that these placeholder “repairs” may be produced fluently without any indication of term
formulation trouble aside from the use of the demonstrative.
35
.
33
George Yule, op.cit., pp. 10-11.
34
Stephen C. Levinson, op cit, p. 85.
35
Nicholas Williams. Toward Anthropological Account of Deixis in Interaction: Ini and Itu in Indonesian Conversation Boulder: University of Colorado, June 2009 vol. 22, p. 9.
A distinction can be made between discourse deixis and anaphora, although the two are obviously related. Anaphora picks up a previous reference to
an extralinguistics entity and repeats it, example: John entered the room. He looked tired. The pronoun he refers to the same person that John refers to, but it
does not strictly refer to the term John itself. This is contrast with one John saw a fox yesterday. Bill saw one, too, which picks up a term in previous discourse, but
not necessarily its referent. It must be admitted that in reference to a case like therefore the distinction between discourse deixis and anaphora becomes some
blurred.
36
3. Cultural in Deixis Translation
Translating is an effort to reveal the message contained in the text of one language or source language into another language or target language.
37
Translation is consist in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly
in terms of style.
38
Culture is the way of life of manifestations that are peculiar to a community that uses a particular language as its means of expressions.
39
Corder describes culture as sets of beliefs, political or ethical and behavior common to the
36
Alan Cruse. Meaning in Language: An Introduction to Semantics and Pragmatics, 3
rd
edition New York: Oxford University Press, 2011, p. 406.
37
Benny Hoedoro Hoed, Penerjemahan dan Kebudayaan, Jakarta: PT Dunia Pustaka Jaya, 2006, p. 28.
38
Eugene A. Nida and Ch. R. Taber, The Theory and Practice of Translation. Helps for Translators, Den Haag: Brill, 1974, p. 12.
39
Peter Newmark. A Textbook of Translation Hertfordshire: Prentice Hall International Ltd, 1988, p. 5.
member of community in which they share to a large extent of the way see the world around them, interpret events, and consider what an important to them.
Accordingly, culture includes beliefs, norms, values, assumptions, expectations, and plans of action.
40
Most cultural terms are easy to detect, since they are associated with a particular language and cannot be literary tra
nslated…where literal translation would distort the meaning and a translation may include an appropriate
descriptive-functional equivalent.
41
Therefore, in the process of translation, it is needed to find and convey the meaning of one culture into another culture.
In addition, the example from the difference of culture in deixis translation between Chinese first-person singular deixis and its English counterpart is that
Chinese often use I for de-empathizing, with a view to stressing the personal self. With respect to their empathizing and de-empathizing usage, these Chinese first-
person singular deixis are defined as pragmatic empathetic deixis which refers to the use of deictic forms to indicate emotional or other psychological distance or
proximity between addresser and addressee, whereas the English I in those cases is naturally pragmatic de-empathetic deixis. Compared with English, the Chinese
shows a tendency towards putting themselves in a whole community. Chinese can use wo and zan to implicitly indicate a certain community instead of only a
detached or completely independent individual. Nevertheless, this practice is indissolubly connected with Chinese culture. In traditional Chinese society, the
“self” is never regarded as an independent person, but an entity that is
40
S.Pit Corder. Introducing Applied Linguistics Great Britain: Hazell Watson 7 Viney, 1973, p. 68.
41
Peter Newmark 1988, op.cit. p. 95.
