An analysis of Equivalence of Culrural terms in some Cultural Articles in Indonesia’s Official Tourism Website

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AN ANALYSIS OF EQUIVALENCE OF CULTURAL TERMS IN SOME

CULTURAL ARTICLES IN INDONESIA’S OFFICIAL TOURISM WEBSITE

A THESIS

BY:

MUHAMMAD IDRIS

REG. NO

: 080705016

DEPARTMENT OF ENGLISH

FACULTY OF CULTURAL STUDIES

UNIVERSITY OF SUMATERA UTARA

MEDAN 2012

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i ACKNOWLEDGEMENT

First of all, I would like to thank to Allah SWT who has given me all of the blessing, talent and time, so that I can finish my thesis entitled “An analysis of Equivalence of Culrural terms in some Cultural Articles in Indonesia’s Official Tourism Website”

I would like to thank to the dean Dr. H. Syahron Lubis, MA, as the Dean of Faculty of Cultural Studies, University of Sumatera Utara. Dr. H. Muhizar Muchtar, MS, as the Head of Department of English, University of Sumatera Utara. Dr. Hj. Nurlela M. Hum, as the Secretary of Department of English, University of Sumatera Utara. I would like to express my best and sincere thanks to my supervisor Dr. H. Syahron Lubis, MA and Rahmadsyah Rangkuti, MA. Ph.D , as my co-supervisor for having shared their valuable ideas, times, guidance and patience.

I am also grateful for supports and prayers from my family as they believe

that I can finish this thesis. They are the motivations when I write this thesis.

Without them, I would not be able to finish this thesis because they are my

inspiration too.

To my friends Muhammad Imran, Andi Aryanto, Dody Armansyah, Budi Parulian Purba, Frandy Marolop Lumbantoruan, Herman Aditya Simbolon, Hengky Laksamana Simaibang, Johan Christian Tobing, Muhammad Jarot, Handani Hutapea, thanks for the support and friendship. I learn the best from all of you. And for all the gils in our class 08 thanks guys. Remember guys, we are ”PEMBANGKANG 08” and I am proud of that.

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ii I also want to thank to our sister Sinta Ayunda Widianingrum for the joy and every things you have given to us. For my friends in Kisaran bang bedoel, kholik, ilham,awal and others thanks for the support.

Many thanks to my family in KOS BABA, Bang Coy, Bang Siep, Bang Lelek, Dedi, Yasin, Andes, Asek, and Veron. Last but not least, many thanks for the figures who had been being with me in four years my life in campus and in this city, sorry I cannot mention your names, since I cannot forget you too. See you in my better me. Thank you so much.

L_{ast but not least, for all of my friends and people who know me. I am} truly sorry because I cannot write your names but I hope you always know that you are always in my heart. Thank you very much.

Medan, August 2012

Writer,

Muhammad Idris 080705016

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iii AUTHORS’S DECLARATION

I, MUHAMMAD IDRIS, DECLARE THAT I AM THE SOLE AUTHOR OF THIS THESIS EXCEPT WHERE REFERENCE IS MADE IN THE TEXT OF THIS THESIS. THIS THESIS CONTAINS NO MATERIAL PUBLISHED ELSEWHERE OR EXTRACTED IN WHOLE OR IN PART FROM A THESIS BY WHICH I HAVE QUALIFIED FOR OR AWARDED ANOTHER DEGREE. NO OTHER PERSON’S WORK HAS BEEN USED WITHOUT DUE ACKNOWLEDGEMENTS IN THE MAIN TEXT OF THIS THESIS. THIS THESIS HAS NOT BEEN SUBMITTED FOR THE AWARD OF ANOTHER DEGREE IN ANY TERTIARY EDUCATION.

Signed :…………. Date :

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iv COPYRIGHT DECLARATION

NAME : MUHAMMAD IDRIS

THESIS TITLE : AN ANALYSIS OF EQUIVALENCE OF CULTURAL TERMS IN SOME CULTURAL ARTICLES IN INDONESIA’S OFFICIAL TOURISM WEBSITE

QUALIFICATION : S1/SARJANA SASTRA DEPARTMENT : ENGLISH

THE WRITER IS WILLING THAT THE WRITER’S THESIS SHOULD BE AVAILABLE FOR REPRODUCTION AT THE DISSERTATION OF THE LIBRARIAN OF UNIVERSITY OF SUMATRA UTARA, FACULTY OF LETTERS, ENGLISH LITERATURE DEPARTMENT ON THE UNDERSTANDING THAT THE USERS ARE MADE AWARE OF THEIR OBLIGATIONS UNDER LAW OF THE REPUBLIC OF INDONESIA.

Signed : Date :

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v ABSTRACT

Skripsi ini berjudul ”An Analysis of Equivalence of Cultural Terms in Some Articles in Indonesia’s Official Website ”. Tujuan dari penulisan skripsi ini adalah untuk memberi gambaran tentang istilah-istilah budaya Indonesia yang diterjemahkan ke dalam bahasa inggris sebagai bahasa target. Setelah mendapat data kemudian langkah selanjutnya adalah menganalisis untuk melihat metode yang digunakan dalam menterjemahkan istilah-istilah budaya tersebut sehingga dia tetap sejajar. Sumber data yang digunakan dalam skripsi ini berasal ini situs resmi Pariwisata Republik Indonesia sehingga melalui penelitian budaya-budaya Indonesia menjadi terpromosikan bagi rakyat Indonesia khususnya kalangan mahasiswa. Dalam menganalisis data-data tersebut, skripsi ini menggunakan metode kualitatif deskriptif dimana skripsi ini hanya menemukan kemudian menjelaskan tentang fenomena yang terjadi tanpa melibatkan perhitungan statistika. Dengan berdasar pada teori Equivalence in Translation dari Nida dan Baker hasil penelitian ini dapat digambarkan sebagai berikut: translation by cultural substitution (3 data), translation by using an idiom of similar meaning but dissimilar form (5 data), translation by using an idiom of similar meaning and form (8 data), dan translation by more general word (1 data), penelitian ini kiranya dapat merangsang para peneliti lain untuk meneliti bidang-bidang lainnya dari ilmu terjemahan karena ilmu terjemahan adalah ilmu yang memiliki prospek menjanjikan dalam kehidupan social masyarakat.

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ACKNOWLEDGEMENTS

AUTHOR DECLARATION

COPYRIGHT DECLARATION

ABSTRACT

TABLE OF CONTENTS

LIST OF TABLES

CHAPTER I INTRODUCTION

1.1 Background of the analysis……….1

1.2 Problem of the analysis..………...5

1.3 Objective of the analysis……….6

1.4 Scope of the analysis………....6

1.5 Significances of the analysis………....7

CHAPTER II REVIEW OF LITERATURE 2.1 Review of Studies………...8

2.2. Definitions of Translation….………9

2.3. Some Reviews about Equivalenc………...12

2.4 Formal Equivalence………...21

2.5 Dynamic Equivalence………....22

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vii 2.6.1 Equivalence Translation Strategies at Word

Level……….28

2.6.2 Equivalence Strategies at Above Word Level…...31

2.7 Language and Culture.…..……….33

2.7.1 Culture Terms……..………...33

CHAPTER III METHOD OF STUDY 3.1 Research Design………...36

3.2 Source of data………...36

3.3 Method of collecting data ………...36

3.4 Method of analyzing data………...37

CHAPTER IV DESCRIPTION AND FINDINGS 4.1 The Profile of Cultural Terms Translation and The Equivalence Strategies………...38

4.2 The Description of Equivalence Strategies in Translating Cultural Terms in Cultural Articles…………40

CHAPTER V CONCLUSIONS AND SUGGESTIONS 5.1 Conclusion………..…...…44

5.2 Suggestion……….……44 REFERENCES

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viii LIST OF TABLE

TABLE 1 The Profile of Cultural Terms Translation and The Equivalence Strategies…..………38

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v ABSTRACT

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1 CHAPTER I

INTRODUCTION

1.1. Background of Study.

According to Newmark (1988), translation is a process of rendering the meaning of a text into another language in the way that the author intended. When reflecting to Newmark’s perspectives of translation, it easily seen that the core of translating is the process of understanding meaning. Understanding meaning could help people to understand another language as well since whether the construction of both language is different, but similarly, both of language contain meanings.

How important meaning in a communication really? According to Husserl,” Being meaningful is essential to linguistic expression”. (Husserl 2008:12). Husserl outlines that linguistic expressions are objects due to their meanings or more precisely through the agency of a peculiar intention that bestows meaning upon them. Regarding to Husserl’s point of meaning, we may see that we absolutely read a meaning printed into books or texts or uttered by speakers. No matter how the language comes to us, but the core of men’s problem when having a conversation or reading a book is to catch the meaning, not to catch the words or the units. On this point, Husserl stresses on the importance of meaning. He describes clearly that meaning is one aspect of language. When someone is not able to catch the meaning in our language, then the language will fall to vain.

It is obviously understood that meaning entirely holds all the understanding in a man’s conversation. Without its existence, human’s communication would go

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2 nothing and end in absurdity. “My reading ends when I don’t know the word means”. That short statement describes clearly that it is really essential to get the meaning in an utterance by pretending how the meaning goes to us, whether in an abstract or concrete meaning. “Being meaningful is really essential in a linguistic expression”. In linguistics, meaning is deeply studied by using semantics theories. According to Locke, semantics is a branch of linguistics that deals with the study of meaning. In studying meanings, semantics deals with prior types of expression and not focus on the properties of speakers’ utterance. It means semantics study focuses to observe a construction of each sentence and then after observing it, the meaning included in could be found. Hence, when doing a study of meaning by using semantics approach, recognizing the units of language that constructs a text is the first step that should be done. Those units could be phonemes, syllable, morphemes, and words and so on. They are some of units of language that involved in building a text.

After reviewing the critical role of meaning in understanding languages, it is easily said that people’s communication may work if the speakers could catch up the meanings contained in those language. Yet, the problem which is appeared here, how do people catch up the meaning if people cannot figure out the meaning? In solving this problem, a translation theory is proposed as a way out in bridging this gap. The translation proposes a theory to figure out a foreign language and it is started by analyzing, transferring, and ultimately reconstructing the source language into target language.

In the west, from antiquity to the late nineteenth century theoretical statements about translation fell into traditionally define areas of thinking about language and culture: literary theory and criticism, rhetoric, grammar, philosophy.

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3 And the most frequently cited theorists comprise a fairly limited group. One such catalogue might include: Cicero, Horace, Quintilian, Augustin, Jerome, Dryden, Goethe, Schleiermacher, Arnold Nietzsche. Twentieth-century translation theory reveals a much a much expanded range of fields and approaches reflecting the differentiation of modern culture: not only varieties of linguistics, literary criticism, philosophical speculation, and cultural theory, but experimental studies and anthropological fieldwork, as well as translator training and translation practice.

After reviewing the old perspectives of translation in West, then, this present thesis walks on a definition from Catford in Nababan (1999: 19) “Penerjemahan sebagai proses penggantian suatu teks bahasa sumber dengan teks bahasa sasaran. Dia juga mengartikan penerjemahan sebagai penggantian materi teks bahasa bahasa sumber dengan materi teks bahasa sasaran”. Due of the opinion, it may be concluded that translation is the process of transferring a meaning from SL to TL by regarding the style and the form of the language. Keeping the style and the form of the translation text is intended to maintain the message included in it. If the translator succeeds to maintain the meaning in the process of translating, then there will be no lost message to the readers of translation result.

Based on that issue, it is easily seen that maintaining the form and stylistic in transferring meaning is really important to make a good translation. In other word maintaining the form and stylistic is named as the equivalence effect. Equivalent effect is an important intuitive principle could be tested but, as is often the case, the research would not be worth the effort: however, it is usefully applied in reasonable discussion, particularly within the “skill” (as opposed to the ‘truth’, the ‘art’ and the ‘test’) area of language.

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4 A translation is pre-eminently a matter for discussion rather than fiat. Too often it is still being imposed as a teacher’s ‘fair copy’ or model. In fact, the simplest sentence- ‘the gorgeous girl walked gingerly through the closet’- would, in or in spite of any context, be translated variously by a dozen experts in a dozen different language).

Regarding that issue, it can be seen that it is really important to keep maintaining the transferring meanings from SL to TL. Through maintaining the meaning, the readers will not meet vagueness when reading the translation result and the original text. The vagueness appears because of misinterpreting the source text. As stated above that when the translator misinterprets the meaning intended in the SL then the translation result in TL will fall in same mistake as well.

The misinterpretation in equivalence often occurs in cultural terms. It often happens since the cultural terms are sometimes delivered in very specific language so the very specific terms could be found in target language. In avoiding this problem, the translator should know the theory of equivalence since through knowing this theory; the translator will easily find an ultimate solution in translating the very specific cultural terms.

This thesis deals with the equivalence theory since this present analysis is going to analyze is the Indonesia’s cultural internet website which is written in two languages (bilingual). Since this site is closely related to the culture of a certain place, then it can be easily concluded that most words in this site is related to the cultural terms. The reason for choosing this cultural site are this site is providing complete information about culture which is written in two languages. Besides, the information contained in this site is also in various ways. There are many menus

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5 offered by this site to make the visitor of this seat have many choices in reading article. This site is also enriched with updated news about something happens in our society.

Another reason that makes this site is pointed to be analyzed is this site closely stands with people. As a cultural site owned by the government this site is fully dedicated to the society. Through its existence, this site could help people to understand more about their culture. Based on the reason it can be concluded that this site is mostly read by the society. Therefore through the discussion of equivalence in translation in this analysis it hopefully gives a significant help to the readers of this site in understanding the translation of the terms.

Maintaining the culture can be started by maintaining the language. Through the analysis of translation in this thesis, people who read this thesis will love their culture and also love learning the translation theory.

1.2. Problems of Study

Regarding that background above, some questions are formulated to elaborate the analysis about the equivalence in translation. The questions which are going to be answered in this analysis are:

1. What are the profiles of cultural phrases in the articles of Indonesia’s official tourism website?

2. What equivalence strategies are used in translating cultural terms in Indonesia’s official tourism website?

3. What is the dominant equivalence strategy found in translating the cultural terms in those cultural articles?

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6 1.3. Objectives of Study

After reviewing the problems which are going to be analyzed in this present thesis then the focus moves to the objectives of doing this analysis. Based on those problems viewed above, the objectives of this analysis are:

1. To find out the profiles of cultural phrases in the articles of Indonesia’s official tourism website.

2. To elaborate the translation techniques are used in translating cultural terms in Indonesia’s official tourism website.

1.4. Scope of the Analysis.

In doing an analysis it is essentially needed to make a limitation in discussing the cases since this limitation helps to make the focus of the problems which are intended to be revealed. This limitation is designed through considering the theory and the needs this analysis walks on.

Based on those issues, the scope of this analysis is begun with the articles of the website. There are various articles which are available in Indonesia’s official website. However, this present analysis merely focuses on selected articles dealing with cultural aspects in Indonesia so this analysis declines other articles available in this website but those are not linked with culture.

In analyzing those articles this present thesis elaborates the profile of the cultural phrases in this website. There are some units of linguistics which build a language but the analysis is only focused on the cultural phrases. This analysis then reveals how the profile is to the readers. After revealing the profile of the cultural

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7 phrases in those articles, this then analysis tries to convey some techniques used in translating those cultural phrases.

1.5. Significance of the Analysis.

The significances of doing something could be seen theoretically and practically. Through this analysis, this present thesis hopefully gives some significance where:

1. This analysis could enrich the readers’ knowledge about equivalence translation.

2. This analysis could help the readers to understand the translation of cultural terms in Indonesia’s official website.

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8 CHAPTER II

REVIEW OF LITERATURE

2.1. Review of Studies

In doing an analysis in this proposal, some works from other researchers are viewed in an intention to use it as a guideline to finish this proposal. Those works are taken from many resources but the point is those works are dealing with translation and equivalence. Those works reflect any kind of method of study, theory of study, and how to draw a conclusion toward the motion and those things may help to finish this present study well.

The first work which is going to be reviewed is a thesis by Rahmadhani (2003) entitled “The Equivalence of Prepositional Phrase in the Translation of J.K. Rowling’s “Harry Potter and the Order of the Phoenix” Listiana Srisanti’s “Harry Potter and Orde Phoenix”. In doing this analysis she used a descriptive qualitative method which reflected on the real facts existing among society. Besides, she also laid her analysis on Nida’s theory which focuses on Formal and Dynamic equivalence.

As the result of this analysis, she found both in the source text and the target text, I draw some conclusions. Firstly, the prepositional phrase of the source text can be translated into part of Nida’s types of equivalence. They are: formal equivalence (870 cases) and dynamic equivalence (76 cases). The dominant type found in the translation product is formal equivalence. The percentage of formal equivalence is 91,97 % while the percentage for the dynamic equivalence is 8,03 %. Secondly, the prepositional phrase found in the source text are not always translated, due to the

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9 differences in the culture (language is a part of culture) between the source and the target text. That is between the English and Indonesia culture.

Besides a thesis by Rahmadhani another work is reviewed here. The thesis is entitled ”The Equivalence of Passive Verbs in J.K. Rowling’s Harry Potter and The

Deathly Hallows and Its Translation into “Harry Potter dan Relikui Kematian” BY Listiana Srisanti”written by Julkhairi Nasution (2009). This thesis was based on

quantitave method went towards Nida’s theory.

After analyzing the data both found in ST and TT, there are some conclusions that can be drawn. First, types of equivalence based on Nida’s theory can be found in the translation of passive verbs in TT. There are 712 cases where 491 cases belong to Formal Equivalence and 221 cases belong to Dynamic Equivalence. The dominant type is Formal Equivalence with the percentage 68, 97 % and the percentage for Dynamic Equivalence is 31, 03 %. Second, the passive verbs in ST sometimes translated into infinitive, adverb, adjective or active verbs due to the effort in making the translation appropriate and suitable with the culture of TT and to make it understandable for the reader of TT.

2.2. Definition of Translation.

Dubois (in Bell, 1991: 5) says, “Translation is the expression in another language (or target language) of what has been expressed in another, source language, preserving semantic and stylistic equivalences". Bell (1991:6) also says, "Translation is the replacement of a representation of a text in one language by a representation of an equivalent text in a second language". Different languages reflect different values and cultures. This happens since every language has its own

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10 structure so when that language is delivered to non native speaker of that language the problems of understanding the meaning and the culture arise to him.

This is a common problem existing when someone has a conversation to a man who speaks in a different language with him. Therefore, in an attempt to mediate different languages, values or cultures, translations "nearly always contain attempts to naturalize the different culture to make it conform more to what the reader of the translation is used to" (Lefevere, 1999: 237 in Tomoko “Is Translation a Rewriting of an Original Text?” ). As a result, translations are rarely equivalent to the original. Bassnett (1980) further argues that translated texts are so far removed from the original that they need to be considered as independent products of literature.

Translation is the action of interpretation of the meaning of a text, and subsequent production of an equivalent text, also called a translation, that communicates the same message in another language. The text to be translated is called the source text, and the language it is to be translated into is called the target language; the final product is sometimes called the "target text." (http://en.wikipedia.org/wiki/Translation). Translation typically has been used to transfer written or spoken SL texts to equivalent written or spoken TL texts. In general, the purpose of translation is to reproduce various kinds of texts—including religious, literary, scientific, and philosophical texts—in another language and thus making them available to wider readers.

If language were just a classification for a set of general or universal concepts, it would be easy to translate from an SL to a TL; furthermore, under the circumstances the process of learning an L2 would be much easier than it actually is.

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11 In this regard, Culler (1976) believes that languages are not nomenclatures and the concepts of one language may differ radically from those of another, since each language articulates or organizes the world differently, and languages do not simply name categories; they articulate their own (p.21-2). The conclusion likely to be drawn from what Culler (1976) writes is that one of the troublesome problems of translation is the disparity among languages. The bigger the gap between the SL and the TL, the more difficult the transfer of message from the former to the latter will be.

The difference between an SL and a TL and the variation in their cultures makes the process of translating a real challenge. Among the problematic factors involved in translation such as form, meaning, style, proverbs, idioms, etc., the present paper is going to concentrate mainly on the procedures of translating CSCs in general and on the strategies of rendering allusions in particular.

Translation must take into account constraints that include context, the rules of grammar of the two languages, their writing conventions, and their idioms. A common misconception is that there exists a simple word-for-word correspondence between any two languages, and that translation is a straightforward mechanical process. A word-for-word translation does not take into account context, grammar, conventions, and idioms.

Translation is fraught with the potential for "spilling over" of idioms and usages from one language into the other, since both languages repose within the single brain of the translator. Such spilling-over easily produces linguistic hybrids

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12 such as "Franglais" (French-English), "Spanglish" (Spanish-English), "Poglish" (Polish-English) and "Portuñol" (Portuguese-Spanish).

2.3. Some Reviews about Equivalence Translation.

Vannesa Leonardi in her scientific article (2008:2) outlines some definitions of equivalence in translation from some prominent experts. The theories which are provided by the experts much help in figuring out equivalence as unit of translation dealing to very specific words to be translated. The various opinions of equivalence from the experts show how complicated and how wide the rooms of equivalence discussion are. Some definitions which are available in this proposal presented as:

a. Vinay and Darbelnet and the definition of equivalence in translation.

Vinay and Darbelnet view equivalence-oriented translation as a procedure which 'replicates the same situation as in the original, whilst using completely different wording'. They also suggest that, if this procedure is applied during the translation process, it can maintain the stylistic impact of the SL text in the TL text. According to them, equivalence is therefore the ideal method when the translator has to deal with proverbs, idioms, clichés, nominal or adjectival phrases and the onomatopeia of animal sounds.

With regarding to equivalent expressions between language pairs, Vinay and Darbelnet claim that they are acceptable as long as they are listed in a bilingual dictionary as 'full equivalents'. However, later they note that glossaries and collections of idiomatic expressions 'can never be exhaustive'. They conclude by

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13 saying that 'the need for creating equivalences arises from the situation, and it is in the situation of the SL text that translators have to look for a solution'. Indeed, they argue that even if the semantic equivalent of an expression in the SL text is quoted in a dictionary or a glossary, it is not enough, and it does not guarantee a successful translation. They provide a number of examples to prove their theory, and the following expression appears in their list: Take one is a fixed expression which would have as an equivalent French translation Prenez-en un. However, if the expression appeared as a notice next to a basket of free samples in a large store, the translator would have to look for an equivalent term in a similar situation and use the expression Échantillon gratuity.

b. Jakobson and the Concept of Equivalence in Difference.

Roman Jakobson's study of equivalence gave new impetus to the theoretical analysis of translation since he introduced the notion of 'equivalence in difference'. On the basis of his semiotic approach to language and his aphorism 'there is no signatum without signum' (1959:232), he suggests three kinds of translation:

1. Intralingual (within one language, e.g. rewording or paraphrase) 2. Interlingual ( between two languages)

3. Intersemiotics (between sign systems)

Jakobson claims that, in the case of interlingual translation, the translator makes use of synonyms in order to get the ST message across. This means that in interlingual translations there is no full equivalence between code units. According to his theory, 'translation involves two equivalent messages in two different codes'.

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14 Jakobson goes on to say that from a grammatical point of view languages may differ from one another to a greater or lesser degree, but this does not mean that a translation cannot be possible, in other words, that the translator may face the problem of not finding a translation equivalent. He acknowledges that 'whenever there is deficiency, terminology may be qualified and amplified by loanwords or loan-translations, neologisms or semantic shifts, and finally, by circumlocutions'. Jakobson provides a number of examples by comparing English and Russian language structures and explains that in such cases where there is no a literal equivalent for a particular ST word or sentence, then it is up to the translator to choose the most suitable way to render it in the TT.

There seems to be some similarity between Vinay and Darbelnet's theory of translation procedures and Jakobson's theory of translation. Both theories stress the fact that, whenever a linguistic approach is no longer suitable to carry out a translation, the translator can rely on other procedures such as loan-translations, neologisms and the like. Both theories recognize the limitations of a linguistic theory and argue that a translation can never be impossible since there are several methods that the translator can choose. The role of the translator as the person who decides how to carry out the translation is emphasized in both theories. Both Vinay and Darbelnet as well as Jakobson conceive the translation task as something which can always be carried out from one language to another, regardless of the cultural or grammatical differences between ST and TT.

It can be concluded that Jakobson's theory is essentially based on his semiotic approach to translation according to which the translator has to recode the ST message first and then s/he has to transmit it into an equivalent message for the TC.

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15 c. Catford and the Introduction of Translation Shifts.

Catford's approach to translation equivalence clearly differs from that adopted by Nida since Catford had a preference for a more linguistic-based approach to translation and this approach is based on the linguistic work of Firth and Halliday. His main contribution in the field of translation theory is the introduction of the concepts of types and shifts of translation. Catford proposed very broad types of translation in terms of three criteria:

1. The extent of translation (full translation vs partial translation)

2. The grammatical rank at which the translation equivalence is established. (rank bound vs. unbounded translation).

3. The levels of language involved in translation (total translation vs restricted translation).

We will refer only to the second type of translation, since this is the one that concerns the concept of equivalence, and we will then move on to analyze the notion of translation shifts, as elaborated by Catford, which are based on the distinction between formal correspondence and textual equivalence. In rank-bound translation an equivalent is sought in the TL for each word, or for each morpheme encountered in the ST. In unbounded translation equivalences are not tied to a particular rank, and we may additionally find equivalences at sentence, clause and other levels.

Thus, a formal correspondence could be said to exist between English and French if relations between ranks have approximately the same configuration in both

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16 languages as Catford claims they do. One of the problems with formal correspondence is that, despite being a useful tool to employ in comparative linguistics, it seems that it is not really relevant in terms of assessing translation equivalence between ST and TT. For this reason we now turn to Catford's other dimension of correspondence, namely textual equivalence which occurs when any TL text or portion of text is 'observed on a particular occasion to be the equivalent of a given SL text or portion of text'. He implements this by a process of commutation, whereby 'a competent bilingual informant or translator' is consulted on the translation of various sentences whose ST items are changed in order to observe what changes if any occur in the TL text as a consequence.

As far as translation shifts are concerned, Catford defines them as 'departures from formal correspondence in the process of going from the SL to the TL'. Catford argues that there are two main types of translation shifts, namely level shifts, where the SL item at one linguistic level (e.g. grammar) has a TL equivalent at a different level (e.g. lexis), and category shifts which are divided into four types:

1. Structure-shifts, which involve a grammatical change between the structure of the ST and that of the TT.

2. Class-shifts, when a SL item is translated with a TL item which belongs to a different grammatical class, e.g. a verb mat are translated with a noun. 3. Unit Shifts which involve changes in rank.

4. Intra-system shifts, which occur when 'SL and TL possess systems which approximately correspond formally as to their constitution, but when translation involves selection of a non-corresponding term in the TL system' (ibid.:80). For instance, when the SL singular becomes a TL plural.

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17 Catford was very much criticized for his linguistic theory of translation. One of the most scathing criticisms came from Snell-Hornby (1988), who argued that Catford's definition of textual equivalence is 'circular', his theory's reliance on bilingual informants 'hopelessly inadequate', and his example sentences 'isolated and even absurdly simplistic' (ibid.:19-20). She considers the concept of equivalence in translation as being an illusion. She asserts that the translation process cannot simply be reduced to a linguistic exercise, as claimed by Catford for instance, since there are also other factors, such as textual, cultural and situational aspects, which should be taken into consideration when translating. In other words, she does not believe that linguistics is the only discipline which enables people to carry out a translation, since translating involves different cultures and different situations at the same time and they do not always match from language to another.

d. Baker’s Approach to Translation Equivalence.

New adjectives have been assigned to the notion of equivalence (grammatical, textual, pragmatic equivalence, and several others) and made their appearance in the plethora of recent works in this field. An extremely interesting discussion of the notion of equivalence can be found in Baker (1992) who seems to offer a more detailed list of conditions upon which the concept of equivalence can be defined. She explores the notion of equivalence at different levels, in relation to the translation process, including all different aspects of translation and hence putting together the linguistic and the communicative approach. She distinguishes between:

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 Equivalence that can appear at word level and above word level, when translating from one language into another. Baker acknowledges that, in a bottom-up approach to translation, equivalence at word level is the first element to be taken into consideration by the translator. In fact, when the translator starts analyzing the ST s/he looks at the words as single units in order to find a direct 'equivalent' term in the TL. Baker gives a definition of the term word since it should be remembered that a single word can sometimes be assigned different meanings in different languages and might be regarded as being a more complex unit or morpheme. This means that the translator should pay attention to a number of factors when considering a single word, such as number, gender and tense (ibid.:11-12).

 Grammatical equivalence, when referring to the diversity of grammatical categories across languages. She notes that grammatical rules may vary across languages and this may pose some problems in terms of finding a direct correspondence in the TL. In fact, she claims that different grammatical structures in the SL and TL may cause remarkable changes in the way the information or message is carried across. These changes may induce the translator either to add or to omit information in the TT because of the lack of particular grammatical devices in the TL itself. Amongst these grammatical devices which might cause problems in translation Baker focuses on number, tense and aspects, voice, person and gender.

 Textual equivalence, when referring to the equivalence between a SL text and a TL text in terms of information and cohesion. Texture is a very important

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19 feature in translation since it provides useful guidelines for the comprehension and analysis of the ST which can help the translator in his or her attempt to produce a cohesive and coherent text for the TC audience in a specific context. It is up to the translator to decide whether or not to maintain the cohesive ties as well as the coherence of the SL text. His or her decision will be guided by three main factors, that is, the target audience, the purpose of the translation and the text type.

 Pragmatic equivalence, when referring to implicatures and strategies of avoidance during the translation process. Implicature is not about what is explicitly said but what is implied. Therefore, the translator needs to work out implied meanings in translation in order to get the ST message across. The role of the translator is to recreate the author's intention in another culture in such a way that enables the TC reader to understand it clearly.

e. Nida and Taber : Formal Correspondence and Dynamic Equivalence.

Nida argued that there are two different types of equivalence, namely formal equivalence—which in the second edition by Nida and Taber (1982) is referred to as formal correspondence—and dynamic equivalence. Formal correspondence 'focuses attention on the message itself, in both form and content', unlike dynamic equivalence which is based upon 'the principle of equivalent effect' (1964:159

Formal correspondence consists of a TL item which represents the closest equivalent of a SL word or phrase. Nida and Taber make it clear that there are not always formal equivalents between language pairs. They therefore suggest that these

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20 formal equivalents should be used wherever possible if the translation aims at achieving formal rather than dynamic equivalence. The use of formal equivalents might at times have serious implications in the TT since the translation will not be easily understood by the target audience (Fawcett, 1997). Nida and Taber themselves assert that 'Typically, formal correspondence distorts the grammatical and stylistic patterns of the receptor language, and hence distorts the message, so as to cause the receptor to misunderstand or to labor unduly hard”.

Dynamic equivalence is defined as a translation principle according to which a translator seeks to translate the meaning of the original in such a way that the TL wording will trigger the same impact on the TC audience as the original wording did upon the ST audience. They argue that 'Frequently, the form of the original text is changed; but as long as the change follows the rules of back transformation in the source language, of contextual consistency in the transfer, and of transformation in the receptor language, the message is preserved and the translation is faithful'.

. One can easily see that Nida is in favor of the application of dynamic equivalence, as a more effective translation procedure. This is perfectly understandable if we take into account the context of the situation in which Nida was dealing with the translation phenomenon, that is to say, his translation of the Bible. Thus, the product of the translation process, that is the text in the TL, must have the same impact on the different readers it was addressing. Only in Nida and Taber's edition is it clearly stated that 'dynamic equivalence in translation is far more than mere correct communcation of information”

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21 Despite using a linguistic approach to translation, Nida is much more interested in the message of the text or, in other words, in its semantic quality. He therefore strives to make sure that this message remains clear in the target text.

2.4. Formal Equivalence.

Such a formal-equivalence (or F-E) translation is basically source-oriented; that is, it is designed to reveal as much as possible of the form and content of the original message. In doing so, an F-E translation attempts to reproduce several formal elements, including: (1) grammatical units, (2) consistency in word usage, and (3)meaning in term of the source context. The reproduction of grammatical units may consist in: (a) translating nouns by nouns, verbs by verbs, etc; (b) keeping all phrase and sentence intact (i.e. not splitting up and readjusting the units); and (c) preserving all formal indicators, e.g. marks of punctuation, paragraph breaks, and poetic indentation.

In attempting to reproduce consistency in word usage, an F-E translation usually aims at so-called concordance of terminology: that is, it always renders a particular term in the source-language document by the corresponding term in the receptor document. Such a principle may, of course, be pushed to an absurd extent, with the result being relatively meaningless string of words, as in some passages of the so-called concordant version of the New Testament. On the other hand, a certain degree of concordance may be highly desirable in certain type of F-E translating for example, a reader of Plato’s dialogues in English may prefer rigid consistency in the rendering of key terms (as in Jowett’s translation), so that he may have some comprehension of the way in which Plato uses certain word symbols to develop his

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22 philosophical system. An F-E translation may also make use of brackets, parentheses, or even italics (as in the King James Bible) for words added to make sense in the translation, but missing in the original document.

From what has been said directly and indirectly about F-E translation in preceding sections, it might be supposed that such translations are categorically ruled out. To the contrary, they are often perfectly valid translations of certain type of message for certain types of audiences pose another question, and must not be confused with a description of the nature of various kinds of translations. At this point we are concerned only with their essential features, not with their evaluation. 2.5. Dynamic Equivalence.

In contrast with formal-equivalence translation others are toward dynamic equivalence. In such a translation the focus of attention is directed, not so much toward the source message, as toward the receptor response. A dynamic-equivalence (or D-E) translation may be described as one concerning which a bilingual and bicultural person can justifiably say ,”that is just the way we would say it.” it is important to realize, however , that a D-E translation is not merely another message which is more or less similar to that ot he source. It is a translation, and as such must clearly reflect the meaning and intent of the source

One way of defining a D-E translation is to describe it as” the closest natural equivalence to the source-language message.” This type of definition contains three essential term: (1) equivalence, which point toward the source-language message, (2) natural, which point toward the receptor language, and (3) closest, which binds the two orientations together on the basis of the highest degree of approximation.

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23 However, since a D-E translation is directed primarily toward equivalence of response rather than equivalence of form, it is important to define more fully the implications of the word natural as applied to such translations. Basically, the word natural is applicable to three areas of the communication process; for a natural rendering must fit (1) the receptor language and culture as a whole, (2) the context of particular message, and (3) the receptor language audience.

A natural translation involves two principal areas of adaptation, namely, grammar and lexicon. In general the grammatical modification can be made the more readily, since many grammatical changes are dictated by the obligatory structures of the receptor language. That is to say, one is obliged to make such adjustments as shifting word order, using verb in place of nouns, and substituting nouns of pronouns. The lexical structure of the source message is less readily adjusted to the semantic requirements of the receptor language, for instead of obvious rules to be followed, there are numerous alternative possibilities. There are in general three lexical levels to be considered: (1) term for which there are readily available parallels, e.g. river, tree, stone, knife, etc.; (2) term which identify culturally different objects, but with somewhat similar functions, e.g. book, which in English means an object with pages bound together into a unit, but which, in New testament times, meant a long parchment or papyrus rolled up in the form of a scroll; and (3) term which identify cultural specialties, e.g. synagogue, homer, ephah, cherubim, and jubilee, to cite only a few from a the bible. Usually the first set of terms involves no problem. In the second set of term several confusions can arise; hence one must either use another term which reflects the form of the referent, though not the equivalence function, or which identifies the equivalence function at the expense of

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24 formal identity. In translating term of the third class certain”foreign associations” can rarely be avoided. No translation that attempts to bridge a wide cultural gap can hope to eliminate all traces of the foreign setting. for example, in Bible translating it is quite impossible to remove such foreign ” objects” as Pharisees, Solomon’s temple, cities of refuge, or such Biblical themes as anointing, adulterous generation, living sacrifice, and lamb of god, for these expressions are deeply imbedded in the very though structure of the message.

It is inevitable also that when source and receptor languages represent very different cultures there should be many basic theme and accounts which cannot be ”naturalized” by the process of the translating. For example, the Jivaro Indian of Ecuador certainly do not understand1Corinthians 11:14, ”does not nature teach us that for a man to wear long hair is a dishonor to him?”, for in general Jivaro men let their hair grow long, while Jivaro adult women usually cut theirs rather close. Similarly, in many areas of West Africa the behavior of Jesus’ disciples in spreading leaves and branches in his way as he rode into Jerusalem is regarded as reprehensible; for in accordance with West Africa custom the path to be walked on or ridden over by a chief is scrupulously cleaned of all litter and anyone who throws a branch in such a person’s way is guilty of grievous insult. Nevertheless, these cultural discrepancies offer less difficulty than might be imagined, especially if footnotes are use to point out the basis for the cultural diversity; for all people recognize that othor peoples behave differently from themselves.

Naturalness of expression in the receptor language is essentially a problem of co-suitability-but on several levels, of which the most important are as follows: (1)word classes (e.g. if there is no noun for “love” one must often say, “god loves”

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25 instead of “god is love”) ; (2) grammatical categories (in some languages so-called predicate nominatives must agree in number with the subject, so that “the two shall be one” cannot be said, and accordingly, one must say “the two persons shall act just a though they are one person”); (3) semantic classes(swear word in one language may be based upon the perverted use of divine names, but in another language may be primarily excremental and anatomical); (4) discourse type (some languages ma require direct quotation and others indirect); and (5) cultural contexts (in some societies the New Testament practice of sitting down to teach seems strange, if not unbecoming).

In addition to being appropriated to the receptor language and culture, natural translation must be accordance with the context of the particular message. The proble thus not restricted to gross grammatical and lexical features, but may also involve such detailed matters as intonation and sentence rhythm (Ezra pound 1954: 298). The trouble is that, “Fettered to mere words, the translator loses the spirit of the original author” (Manchester 1951: 68).

A truly natural translation can in some respects be describe more easily in terms of what it avoids than in what it actually states; for it is presence of serious anomalies, avoided in a successful translation, which immediately stick the reader as being out of place in the context. For example, crude vulgarities in a supposedly dignified type of discourse are inappropriated, and as a result are certainly not natural. But vulgarities are much less of a problem than slang or colloquialisms. Stainly Newman ( 1955) deal with this problem of levels of vocabulary in this analysis of sacred and slang language in 7z7uni, and poit out that a term such as melica, related to English American, is not appropriate for the religious atmosphere

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26 of the kiva. Rather, one must speak of Americans by means of a Zuni expression meaning, literally, “broad-hats”. For the Zunis, uttering melica in a kiva ceremony would be as out of place as bringing a radio into such a meeting.

Onomatopoetic expression are considered equivalent to slang by the speakers of some language. In some language in Africa for example, certain highly imitative expressions (sometimes called ideophones) have been ruled out as inappropriate to the dignified context of the bible. Undoubtedly the critical attitudes of some missionary translators toward such vivid, but highly colloquial, forms of expression have to the contributed to the feeling of many Africans that such words are inappropriate in Biblical contexts. In some language, however, such onomatopoetic usages are not only highly developed, but are regarded as essential and becoming in any type of discourse. For example, Waiwai, a language of British Guiana, uses such expressions with great frequency, and without them one can scarcely communicate the emotional tone of the message, for they provide the basic signals for understanding the speaker’s attitude toward the events he narrates.

Some translators are successful in avoiding vulgarism and slang but fall into the error of the making a relatively straightforward message in source language sound like a complicated legal document in the receptor language by trying too hard to be completely unambiguous; as a result such a translators spins out his definition in long, technical phrase. In such a translation little is left of the grace and naturalness of the original.

Anachronisms are another means of violating the co-suitability of message and context. For example, a Bible translation into English which use “iron oxide” in

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27 other hand, to translate “heavens and earth” by “universe” in genesis 1:1 is not so radical a departure as one might think, for the people of the ancient world hard a highly developed concept of an organized system comprising the “heavens and the earth,” and hence “universe” is not inappropriate. Anachronisms involve two type of errors: (1) using contemporary words which falsify life at historically different periods, e.g. translating “demon possessed” as “mentally distressed,” and (2) using old-fashioned language in the receptor language and hence giving an impression of unreality.

Appropriateness of the message within the context is not merely a matter of the referential content of the words. The total impression of a message consists not merely in the objects, events, abstractions, and relationships symbolized by the words, but also in the stylistic selection and arrangement of such symbols.

Moreover, the standards of the stylistic acceptability for various type of discourse differ radically from language. What is entirely appropriate in Spanish, for example, may return out to be quite unacceptable “purple prose” in English, and the English prose we admire as dignified and effective often seems in Spanish to be colorless, insipid, and flat. Many Spanish literary artists take delight in the flowery elegance of their language, while most English writers prefer old realism, precision, and movement.

It is essential not only that a translation avoid certain obvious failures to adjust the message to the context, but also that it incorporate certain positive elements of style which provide the proper emotional tone for the discourse. This emotional tone must accurately reflect the point of view of the author. Thus such

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28 element as sarcasm, irony, or whimsical interest must all be accurately reflected in a D-E translation. Furthermore, it is essential that each participant introduce into the message be accurately represented. That is to say, individuals must be properly characterized by the appropriate selection and arrangement of word, so that such features as social class or geographical dialect will be immediately evident. Moreover, each character must be permitted to have the same kind of individuality and personality as author himself gave them in the original message.

A third element in the naturalness of a D-E translation is the extent to which the message fits the receptor-language audience. This appropriateness must be judged on the basis of the level of experience and the capacity for decoding, if one is to aim at any real dynamic equivalence. One the other hand, one is not always sure how the original audience responded or was supposed to respond. Bible translators, for example, have often made quite a point of the fact that the language of the New Testament was Koine Greek, the language of “the man in the street.” And hence a translation should speak to the man in the street. The truth of the matter is that many New Testament message were not directed primarily to the man in the street, but to the man in the congregation. For this reason, such expressions as “Abba Father,” maranatha, and “baptized into Christ” could be use with reasonable expectation that they would be understood.

A translation which aims at equivalence inevitably involves a number of formal adjustments, for one cannot have this formal cake and eat it dynamically as well. Something must give! In general, this limitation involves three principal areas: (1) special literary forms, (2) semantically exocentric expressions, and (3) intraorganismic meanings.

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29 2.6. Equivalence Translation Strategies

2.6.1 Equivalence Translation Strategies at Word Level

There are seven strategies were offered by Baker in order to overcome the problems of non equivalence in doing translation. There are:

1. Translation by a more general word

This is one of the commonest strategies with many types of non-equivalence, particularly in the area of preposition meaning. It works equally well in most, if not all, languages, since the hierarchal structure of semantic fields is not language – specific. For example:

SL: I will go back to Chicago two days later (English)

TL: Saya akan kembali ke Amerika dua hari lagi. (Bahasa Indonesia)

The above example illustrates the use a general word (super ordinate) to overcome to a relative lack of specificity in TL compared to the SL. What the translators of the above extracts have done is go up in level in given semantic field to find a more general word that covers the core propositional meaning of the missing hyponym in the target language.

2. Translation by a more neutral/less expressive word To make a clear comprehension notice the example below:. SL: The panda is something of a zoological mystery. (English)

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30 TL: Kemunculan panda dalam dunia hewan adalah sebuah teka-teki (Bahasa Indonesia)

There is an equivalent for mystery in Bahasa Indonesia, but it is mostly associated with religion. The translator felt that it would be wrong to use it in a zoological context.

3. Translation by cultural substitution

One of the strategies to achieve “equivalence effect” used in the latter situation is translation by cultural substitution. This strategy is called “cultural equivalence” (Newmark, 1988:82-83). It involves “replacing a culture-specific item or expression with a target language item which does not have the same propositional meaning” (Baker, 1992: 30). The main advantage of using this strategy is that it gives the reader a concept with which s/he can identify something familiar and appealing.

4. Translation using a loan word or loan word plus explanation

This strategy is particularly common in dealing with culture-specific items modern concepts, and buzz words. As the strategy of cultural substitution, the freedom which translator uses loanwords will often depend on the norms of translation prevailing in their societies. Example:

SL: She is completely narcissistic (English)

TL: Pendeknya , kakakku itu benar-benar narcissistic (Bahasa Indonesia) 5. Translation by paraphrase using a related word.

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31 This strategy tends to be use when the concept expressed by the source item is lexicalized in the TL, but in a different form, and when frequency with which a certain form is used in the TL significantly higher than would be nature in the TL. SL: He really loves it (English)

TL: Ia girang bukan main (Bahasa Indonesia) 6. Translation by paraphrase using unrelated words

If the concept was expressed by the source item is not lexicalized at all in the TL, the paraphrase strategy was still used in some contexts. Instead of related word, the paraphrase may be based on modifying a superordinate or simply on unpacking the meaning of the source item in question is semantically complex. The main advantage of this strategy is that it achieves a high level of precision in specifying proportional meaning. The disadvantage using this strategy is paraphrase does not have the status of a lexical item and therefore cannot convey expressive, evoked, or any kind of associative meaning. For instance, look at the example:

SL: Andy looked pleased as the rocky road finally engulfed the tip of his nose (English)

TL: Andy kelihatan senang, hidungnya sudah hampir tertutup es krim (Bahasa Indonesia)

7. Translation by omission

This strategy may sound rather drastic, but in fact it does no harm to omit translation a word or expression in some context. If the meaning conveyed by a

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32 particular item or expression is not vital enough to the development of the text to justify distracting the reader with lengthy explanation, translator can and often do simply omit translating the word or the expression in question.

Example:

SL: That’s not exactly appropriate for luigi’s (english) TL: Tak cocok dipakai ke luigi’s (bahasa indonesia) 2.6.2 Equivalence Strategies At Above Word Level

The non – equivalence problems of translation are not only occurred on the word level. In fact, words are combined with other words and make a new meaning. This combining words are generally known as idioms, phrase, and fixed expression. Baker (1992:65) mentions that there are two main problems of idiomatic and fixed expressions pose in translation. They are: the ability to recognize and interpret an idiom correctly; and the difficulties involved in rendering the various aspect of meaning that an idiom or fixed expression conveys into the TL. To overcome the problems above, baker mention several strategies which are working on these combining words such idioms, phrase and fixed expression. There are several strategies that baker has stated, they are:

1. This strategy involve using an idiom in the TL which roughly the same meaning as that the SL idiom and in addition consist of equivalence lexical item. This kind of match can only occasionally be achieved. Example:

SL: Perhaps granamyr wanted to show us that things aren’t always what they seem. (English)

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33 TL: Mungkin granamyr ingin menunjukkan kepada kita bahwa sesuatu hal tidaklah selalu sama dengan apa yang kita lihat. (Bahasa Indonesia)

2. Using an idiom of similar meaning but dissimilar form

It is often possible to find idiom or fixed expression in the TL which has a meaning similar to that of source idiom or expression, but which consist of different lexical item. Example:

SL: “Those idiots are letting her get into her stride.” Said George (English)

TL: “Para idiot itu membiarkan dy menumpahkan kemarahannya.” Kata George (Bahasa Indonesia)

3. Translation of paraphrase

This strategy has the same concept with the paraphrase strategy at word level, but the difference lied on the way it translated. At the word level, paraphrase strategy translates a word in to unrelated words, but in this paraphrase at this level, the idiom was translated into related idiom. This strategy is the most common way of translating idiom (baker 1992:75). It possible find inaccurate paraphrase. Example: SL:”It was the first week after terms ended” said Ron (English)

TL:”Terjadinya pada hari minggu pertama kita” kata Ron (Bahasa Indonesia) 4. Translation by omission:

An idiom may sometimes be omitted altogether in the TT because it has no close match in the TL, its meaning cannot be easily paraphrased, or for stylistic reason.

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34 2.7. Language and culture

Malinowski (in Katan 1999:72) states " Language is essentially rooted in the reality of culture...it cannot be explained without constant reference to these broader context of verbal utterance". Bronislaw Malinowski was one of the first anthropologists to realize that language could only be understood with reference to culture: a context of culture. Moreover, Franz Boas (in Katan 73) added, "The form of language will be molded by the state of that culture." Sapir on the other hand was convinced that not only importance of the social background but that future language studies would turn to a concept of culture.

In different societies, people not only speak in different language and dialect, but they are also using the language in a different way. The difference reflects the different cultural values. This statement is in accordance with the definition given by Newmark (1988:94) "the way of life and its manifestation that are peculiar to a community that uses a particular language as its means of expression" which implies that each language group have a culturally specific features.

Nababan (1984: 50) states “… Bahasa, sebagai sistem komunikasi, mempunyai makna hanya dalam kebudayaan yang menjadi wadahnya… mengerti sesuatu bahasa tertentu memerlukan sedikit banyak pengertian tentang kebudayaan” (Language, as communication system, has meaning only in a culture in its place...understanding something specific language requires a little more cultural understanding). Therefore, any translator who wants to translate SL to TL must understand the culture of both SL and TL.

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35 Word 'term' in oxforddicctinnary.com means "a word of phrase used to describe a thing or to express a concept, especially in particular kind of language or branch study." It also means language used on a particular occasion; a way of expressing oneself.

Culture is made up of many complex elements, including religious and political system, customs, languages, tools, clothing, building, and artwork. Culture is a comprehensive lifestyle. Culture is complex, abstract, and spacious. Many cultural aspects contribute to determine the behavior of communicating.

Peter Newmark categorizes the words, terms, or cultural phrases as follows: 1. Ecology

Flora, fauna, winds, plains, hills: tabuleiros (low plateau), plateau, selva (tropical rain forest), savanna.

2. Material culture (artifacts) a. Food: sake

b. Clothes: sarong (South Seas) c. Houses and towns: kampong d. Transport: bike

3. Social culture - work and leisure: reggae, rock

4. Organizations, customs, activities, procedures, concepts a. Political and administrative

b. Religious: dharma c. Artistic

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36 CHAPTER III

METHOD OF STUDY 3.1 Research Design

There are some methods applied in this research. Nawawi (1995:61) state that method is conducted in other a goal.

Descrictive-qualitative methods in used in order to explain and describe the data. According to Bungin (2001:124-125), “data kualitatif diungkapkan dalam kalimat serta uraian-uraian, bahkan dapat berupa cerita pendek” (qualitative data is applied in sentence and description, even in short story).

Library research is applied. Library research is applied by consulting with some books and dictionary to collect the theories.

3.2 Source of Data

Sample is part of population. The non-probability sampling approaches used in this study is purposive sampling because only cultural terms which are trying to be found in the SL and TL. This sampling approach is practical and economical to used. The sample in this thesis is cultural term.

3.3 Method of Data collection

Data collection method used in this study is reviewing a document by reading and recording, as follows:

1. Reading both of the texts Source Language (Indonesia) and Target Language (English)

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37 2. Contrasting both of the texts SL and TL

3. Identifying based on the characteristics of cultural terms as stated in Chapter II.

4. Listing the data.

3.4 Method of analyzing data

1. Analyzing the data based on the theory of Nida and Baker in equivalence. 2. Giving the description based on the analysis.

Example:

“Bulu’ku mupa” yang diterjemahkan masih gunung milik saya atau tetap gunung milik saya. (bahasa Indonesia)

- Bulu’ku mupa which loosely translated means still my mountain) - Translation by using an idiom of similar meanig but dissimilar form.

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38 CHAPTER IV

DESCRIPTION AND FINDINGS

4.1. The Profile of Cultural Terms Translation and The Equivalence Strategies.

After doing an analysis of the four articles, some data findings have been found. Those findings then are grouped into this table with the equivalence strategies which are used in translating those terms.

TABLE 1 The Profile of Cultural Terms Translation and The Equivalence Strategies.

No.data ST TT Equivalence

strategies 1. Salah satu pelebon

yang paling megah adalah pada 1992

One of the most impressive was the 1992 cremation

Translation by cultural substitution 2. Bade tumpang solas a huge platform and

an astounding 11 tier and 25.5 meter high cremation tower built on the platform ,

constructed of bamboo, wood and paper.

Translation by using an idiom of similar meaning but dissimilar form

3. Upacara pelebon megah untuk raja putri agung peliatan

A Royal Cremation Ceremony for the IXth Raja of

Translation by using an idiom of similar meaning

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ke-IX Peliatan and form

4. Tempat pembakaran jenzah

Cremation grounds Translation by using an idiom of similar meaning and form

5. Air suci Holy water Translation by using an idiom of similar meaning and form

6. Jenazah akan dibakar oleh api

Corpse are consumed by the flames.

Translation by using an idiom of similar meanig but dissimilar form. 7. Persembahan Offering Translation by

cultural substitution 8. Berpakaian

gemerlap

Resplendent costume

Translation by using an idiom of similar meanig but dissimilar form. 9. Candi hindu Hindu temple Translation by

cultural substitution 10. Sangat sakti Powerful Translation by a

more general word. 11. Ayam terbangun

dan mulai berkokok

Rooster would wake up and begin to craw

Using an idiom or similar meaning and form 12. Mengubah roro

jangra menjadi batu.

He turned her Using an idiom or similar meaning and form. 13. Butta Panripa Lopi

atau “Bumi Pembuat Pinisi”

Butta Panrita Lopi or “the land of the phinisi schooners”

Translation by using an idiom or similar meaning

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40 and form

14. Penduduk setempat Locals Translation by using an idiom of similar meanig but dissimilar form. 15. Kekuatan

supranatural

Supernatural powers

Translation by using an idiom of similar meaning and form 16. Ritual dan Upacara Ritual and

ceremonies

Translation by using an idiom of similar meaning and form 17. “Bulu’ku mupa”

yang diterjemahkan masih gunung milik saya atau tetap gunung milik saya

Bulu’ku mupa which loosely translated means still my mountain

Translation by using an idiom of similar meanig but dissimilar form.

5.2. The Description of Equivalence Strategies in Translating Cultural Terms in Cultural Articles.

a. Translation by cultural substitution

1. SL : Salah satu pelebon yang paling megah adalah pada 1992 TL : One of the most impressive was the 1992 cremation

The cultural term pelebon was translated as cremation. Pelebon according to the cultural background in Bali means an action or a ceremony of burning corpse in a very particular way. Pelebon is barely used by Indonesian people since the term merely belongs to Balinese. Since it is not familiar for Indonesian to hear that, pelebon then was translated generally by using cremation as the similar word to it. The way to translate pelebon into cremation should be initiated by understanding both SL and TL culture.

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41 2. SL : Persembahan

TL : Offering

In this case, the translator translated persembahan into offering in the Target Language. In Indonesia, it is common to know the term “persembahan” which means special giving toward somebody or something which is considered higher than the giver. While, according to Webster offering means “to sacrifice, to present something that we pray for”. Regarding those meanings it can be seen that there is an equivalence between the cultural term persembahan in the Target Language even persembahan is really technical term in Indonesia culture.

b. Translation by using an idiom of similar meanig but dissimilar form 1. SL: Bade tumpang solas

TL : a huge platform and an astounding 11 tier and 25.5 meter high cremation tower built on the platform , constructed of bamboo, wood and paper.

In translating a huge platform and an astounding 11 tier and 25.5 meter high cremation tower built on the platform , constructed of bamboo, wood and paper the translator choosed to change the form in translating that phrase into clause in the Target Language in order to make the translation result become more natural. Since bade tumpang solas is very particular term for Balinese, then the translator should understand the culture of the Source Language and after knowing it he describes the term through giving an explanation of it. This process shows that the translator should know both of the culture of Source and Target Language.

2. SL: Jenazah akan dibakar oleh api TL : Corpse are consumed by the flames.

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Prambanan : The Exotic Hindu Temple

As the largest Hindu temple in Southeast Asia, the beautiful and graceful temple of Prambanan is a magnificent spectacle and an icon of Indonesia’s cultural heritage.

Located not far from the Buddhist Borobudur temple, the proximity of the two temples tells us that on Java, Buddhism and Hinduism lived peacefully next to one another.

Prambanan is known locally as Roro Jonggrang, coming from the legend of the ‘slender virgin’. According to the legend once upon a time, there was a young and powerful man named

Bandung Bondowoso. He wanted to marry a beautiful princess named Roro Jonggrang. Her father, the king, agreed and forced her to marry Bandung Bondowoso. Butm Sita did not love him yet could not refuse him.

After careful consideration, she thought of a way to refuse Bondowoso, whose magical power was well-known. She decided she would agree but only if Bondowoso built 1,000 temples in one night before the break of dawn.

She insisted that the work must be completed before the rooster crowed, something she believed was impossible. But with the help of genies and his own magical powers, Bondowoso managed to complete 999 temples. Panicked, Jonggrang told the women of her village to start pounding rice so that the rooster would wake up and begin to crow. When Bondowoso heard this he was deeply disappointed and wildly enraged. When he found out that Roro Jonggrang had made the roosters crow, he turned her into stone, The statue of a slender virgin graces the main

Prambanan temple, while a group of temples nearby is called the Candi Sewu or the Thousand Temples.

The temples at Prambanan were built in the 9th century. The biggest temple is dedicated to Shiva – the destroyer, and the two smaller ones which sit on its right and left are dedicated to Brahma -¬ the creator and Wisnhu – the sustainer. The tallest temple of Prambanan is a

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staggering 47 meters high. Its peak visible from far away and rises high above the ruins of the other temples.

After hundreds of years of neglect, the Prambanan temple was rediscovered by CA Lons, a Dutchman, in 1733. Since then, this temple has been revitalized and today is widely regarded as the most beautiful and graceful Hindu temple in Indonesia.

The grandeur, complexity, and integrated architectural concept of Prambanan makes this a truly amazing structure. As a unique cultural and architectural marvel, Prambanan was declared a World Heritage site in 1991 by UNESCO.

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Bulukumba: Phinisi Boat Building Industry and Tanjung

Bira Beach Resort

Located at the most southern tip of South Sulawesi’s peninsula, 153 kilometers south of Makassar, lies the district of Bulukumba , holding hidden marvels in its pristine beaches, underwater gardens, and unique maritime culture. The district is also known as Butta Panrita Lopi or ‘the land of the phinisi schooners” for its long tradition in building these majestic crafts, the pride of the Bugis people.

According to the ancient I La Galigo manuscript, phinisi schooners have been built since the 14th century. These schooners are mostly crafted in the area called Tanah Beru, located about 23 kilometers from the capital of Bulukumba, or 176 kilometers from Makassar.

Along the shores of Tanah Beru, you will see tens of dry-docks where phinisi schooners are in various stages of construction. Here the skillful hands of the Bugis with amazing precision, carefully craft the Phinisi that has become the icon of Indonesian seafaring. The Phinisi is built using traditional equipment following exact prescribed traditional techniques that have been passed down from generation to generation. Its construction does not only involve strength and technique but also – as the locals believe – supernatural powers, for which every stage requires strictly adhered rituals and ceremonies.

(More information on the construction of the phinisi can be found at: The Bugis Phinisi Schooner)

Further south, at the most southern tip of the district, about 200 kilometers from Makassar, the secluded white sandy beach, crystal clear calm waters and indulging breeze await at the Tanjung Bira Beach. Its location alone has made it a special place, where the sun rises and sets magnificently along a straight line. Here the luxurious Amatoa Resort provides magnificent views on the vast spreading white sand, making this a perfect spot for sunbathing, snorkeling and diving.

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Far on the horizon, the scenic view of the island of Selayar adds to the splendor of the beach. While, not too far from shore, the Liukang andKambing or Goat Islands welcome visitors to step in their pristine environment. There are several boats along the coast that are more than willing to take you to the islands. The seas off Tanjung Bira and around Selayar are also ideal for diving. Around Bira are fringing reefs, but most outstanding by far are the sheer walls at Kambing island, where a stark slab of rock rises out of the ocean between Bira and Selayar. Here the coral cover and schools of fish offer fantastic underwater scenes.

The word “Bulukumba” is believed to be derived from the Bugis phrase “Bulu’ku Mupa”, which loosely translated means “still my mountain”. The name appeared in the 17th century, when a war broke out between two kingdoms of South Sulawesi, namely the kingdoms of Gowa and Bone. At the time, the ridge of Mount Lompobattang , known as “Bengkeng Buki”, - which means “foot of the hill”, - was claimed by The Gowa Kingdom. The Bone Kingdom, however, refuted the claim and defended the area with all they had. From this battle came the passionate outcry: ”bulu’ku mupa!” or “still my mountain”. Gradually its pronunciation shifted to cover the entire area of Bulukumba.

Bulukumba is also the home of a special ethnic group called the Kajang. For centuries they inhabited the interior area of the Kajang regency in an area called Tana Toa, which they regard as having been bestowed to them by their ancestors. Until this day, the Kajang still practice age -old traditions and ways of life that teach men to maintain perfect harmony with nature. Living in simplicity, none of the houses have any furniture, electricity, and other modern convenience.The Kajang also wear black as their daily attire. For to the people of Kajang, modernity deviates from customary rules and ancestral teachings.

Watching the magnificent phinisi schooners being built, enjoying the white beaches, and the splendors below the sea, Bulukumba is truly worth a visit as you venture into the wonders of South Sulawesi.

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Bulukumba : Rumah Tangan-Tangan Terampil Pembuat

Pinisi

Kabupaten Bulukumba terletak di ujung paling selatan Semenanjung Sulawesi Selatan, atau sekitar 153 km dari selatan kota Makassar. Bulukumba dianugrahi alam yang indah dan menyimpan keajaiban menawan tersembunyi di pantai dan bawah lautnya. Bahkan berinteraksi dengan wajah-wajah baru masyarakat setempat yang berbudaya maritim adalah hal yang akan sangat berkesan bagi Anda nantinya.

Kabupaten Bulukumba dikenal juga sebagai Butta Panrita Lopi atau “Bumi Pembuat Pinisi ". Masyarakat Bulukumba memang sejak dahulu memiliki keahlian sebagai pembuat ulung kapal layar pinisi yang merupakan kebanggaan orang Bugis. Hingga saat ini keterampilan mereka bahkan didengar dan dihargai oleh berbagai pihak dari mancanegara.

Menurutnaskah kuno “I La Galigo”, kapal layar pinisi sudah menjadi tradisi sejak abad ke-14. Kapal layart radisional tersebut sebagian besar dibuat didaerah yang disebut Tanah Beru, terletak sekitar 23 km dari ibukota Bulukumba, atau 176 kilometer dari Makassar.

Di sepanjang bibir pantai Tanah Beru, Anda akan melihat puluhan dermaga tempat di mana kapal layar pinisi dibuat oleh tangan-tangan handal bermodalkan ilmu kearifan lokal yang diwariskan. Tangan trampil orang Bugis dengan jiwa seni yang luar biasa membangun kapal layar pinisi sehingga menjadi ikon pelaut Indonesia.

Kapal layar Pinisi dikonstruksi menggunakan peralatan tradisional dengan teknik tradisional yang sudah di wariskan dari generasi ke generasi. Pembagunan kapal layar ini tidak hanya menggunakan kekuatan dan teknik semata. Penduduk setempat percaya, kekuatan supranatural juga berada dibalik pembangunan kapal megah tersebut. Di setiap tahap pembuatan pinisi memerlukan ritual dan upacara yang harus dipatuhi.

Informasi lanjut mengenai pembangunan kapal layar pinisi dapat ditemukan di laman Kapal Layar Bugis Pinisi

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Melihat kapal layar pinisi yang megah sedang dibangun, berinteraksi dengan masyarakat tradisional, menikmati pantai berpasir putih, atau menjelajahi keindahan bawah lautnya adalah pengalaman luar bisa dapat Anda peroleh selama di Bulukumba,Sulawesi Selatan.

Kata"bulukumba" sendiri diyakini berasal dari frasa Bugis yaitu "bulu'ku mupa", yang diterjemahkan,“masih gunung milik saya atau tetap gunung milik saya". Nama tersebut muncul abad ke-17, ketika perang antara kerajaan Gowa dan Bone pecah. Saat itu Gunung

Lompobattang yang dikenal sebagai "Bengkeng Buki" diklaim oleh Kerajaan Gowa. Kerajaan Bone membantah klaim tersebut dan mempertahankan daerah itu. Dari pertempuran keduanya tercetuslah kalimat dalam bahasa Bugis "bulu'ku mupa!" atau "masih gunung saya". Secara bertahap pengucapannya mengalami perubahan menjadi "Bulukumba".

Bulukumba menjadi rumah dari kelompok etnis yang disebut Kajang. Selama berabad-abad mereka tinggal di daerah pedalaman yang disebut Tana. Sampai hari ini, etnis Kajang masih mempraktekan tradisi kuno dan cara hidup yang mengajarkan manusia untuk mempertahankan keharmonisan dengan alam. Mereka hidup dalam kesederhanaan, tidak ada rumah-rumah yang memiliki perabotan, listrik, dan peralatan modern lainnya. Bagi etnis Kajang, modernitas dilihat sebagai nilai yang menyimpang dari aturan-aturan adat dan ajaran leluhur mereka. Sehari-harinya mereka mengenakan pakaian hitam.

An analysis of Equivalence of Culrural terms in some Cultural Articles in Indonesia’s Official Tourism Website

AN ANALYSIS OF EQUIVALENCE OF CULTURAL TERMS IN SOME

CULTURAL ARTICLES IN INDONESIA’S OFFICIAL TOURISM WEBSITE

A THESIS

BY:

MUHAMMAD IDRIS

REG. NO

: 080705016

DEPARTMENT OF ENGLISH

FACULTY OF CULTURAL STUDIES

UNIVERSITY OF SUMATERA UTARA

MEDAN 2012

TABLE OF CONTENTS

Prambanan : The Exotic Hindu Temple

Bulukumba: Phinisi Boat Building Industry and Tanjung

Bira Beach Resort

Bulukumba : Rumah Tangan-Tangan Terampil Pembuat

Pinisi

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AN ANALYSIS OF EQUIVALENCE OF CULTURAL TERMS IN SOME

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A THESIS

BY:

MUHAMMAD IDRIS

REG. NO

: 080705016

DEPARTMENT OF ENGLISH

FACULTY OF CULTURAL STUDIES

UNIVERSITY OF SUMATERA UTARA

MEDAN 2012

TABLE OF CONTENTS

Prambanan : The Exotic Hindu Temple

Bulukumba: Phinisi Boat Building Industry and Tanjung

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An Analysis Of Prepositional Phrase In Jane Austen’s Novel “Pride And Prejudice”

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An Analysis of The Psychological Impact of Sexual Abuse In Danielle Steel’s Malice

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