The differences between Politeness in Karonese Society and English

The specific cultural bound terms were explained in several words to transfer the meaning of the SL by using descriptive equivalent. It was supported by shifts or transpositions: it involves a change in the grammar from SL to TL, for instance, i change from singular to plural, ii the change required when a specific SL structure does not exist in the TL, iii change of an SL verb to a TL word, change of an SL noun group to a TL noun and so forth. Some of SCBT were transferred by using the Paraphrase: in this procedure the meaning of the CBT is explained. Here the explanation is much more detailed than that of descriptive equivalent. In certain translation problems a certain translation procedure was not enough to translated SL into the TL instead combining with two or more translation procedures were done to solve the translation problems. Footnotes were used to add some more information about SCBT in SL.

a. The differences between Politeness in Karonese Society and English

The use of the personal pronouns tem, m, ndu, ku, and ko are found in the relationship between politeness and linguistic form. The personal pronouns tem, m, ndu, and ku, are found as possessives and suffixes in SL, and translated by possessive but they are not as suffixes in TL. Table 5.11 : The Differences between the Linguistic politeness in SL and TL No Text Clause SL Polite impolite TL 1 3 109 nda tem Impolite You 2 3 111 seninam. Impolite Your brother 3 3 110 Permenndu Polite Your daughter in law 4 3 115 Nandendu Polite Your mother 5 2 61,62 nindu o batu Polite Say so o stone 6 3 116 Nakku Polite My son or my daughter 7 3 107 Ko Impolite My son or my daughter Universitas Sumatera Utara Table 5.12. The differences of cultural politeness in SL and TL No Text Clause SL Polite impolite TL 1 3 4 manok sangkep Polite manok sangkep is a yellow chicken which has been cooked and reconstructed completely including its peak and its claws 2 3 4 luah kalimbubu singalo bebere Polite kalimbubu singalo bebere ’s gift raja mulia egg for si mukul boiled and gave them to be eaten by si mukul. 3 3 6 pinggan piggan pasu Polite a traditional big white Karonese ceramic plate pinggan pasu 4 3 7 man sada piring, ibas kamarna isaksiken piga - piga pernanden arah pihak sinereh Polite they had dinner together at the one plate, in his bedroom witnessed by a few women from the groom’s party. 5 2 12 erbahan penadingen Polite having the representative of the groom’s relatives 6 3 15 Ose Polite karonese traditional uniform completely 7 3 15 utang adat Polite payment to kalimbubu ‘the wife givers’ of their son marriage 16 ngobah tutur Polite change the kinship terms Universitas Sumatera Utara 16 belo kinapur Polite belo kinapor is a bettle leaf with lime, tobacco, arecca nut which are given by the groom to the relatives, as to honor all the guests and to have the new kin terms for the quests 21 cokong-cokong Polite cokong-cokong which was received while the groom and the bride were dancing and singing at the nganting manok party and it was used for their capital. 22 ngisap-ngisap sidilaki man belo sidiberu Polite men of anakberu ‘wife takers’ offer the cigarettes to the men of kalimbubu ‘wife givers’ and women of anakberu ‘wife takers’offer belo to kalimbubu ‘wife givers’ 33 rebu : eme sapih- sapih mami ras kela, bengkila ras permain , turangku ras turangku. Polite rebu: between mami with kela, between bengkila with permain , between turangku with turangku. 39 mami ras kela pantang ras ngerana Polite mami and kela are avoidance to speak directly 40 harus lit kalak sideban jadi kelang- kelang. Polite they must use the third person as an intermediary. 46 ngerana ernina kela Polite Ta king by using the words nina kela 48 Sentabi Polite sorry Universitas Sumatera Utara 53 alu make kai lit deher jadi kelang-kelang tupung ia ngerana Polite by using things around them as a mediator while they were having a dialog 59 nindu o batu Polite you say so stone 71 mami ningen, e me bali ras nande kela ntah kela ningen, e bali ras anak mami. Polite It is necessary to keep in mind that basically mami is the mother of kela; and kela is a child who loved by mami 73 enggo me nda pesikap kena nakan kela?.” Polite have you prepared meals and drinks for my kela? 74 “Enggo me kela man?”. Polite has my kela eaten ? 77 sekalak kela si meteh adat , tehna mereha mungkuk ia adi ngerana ntah jumpa ras mamina. Polite a kela who knows custom, knows good manners would bow his head and look down when talk or meet with his mami. 79 lit rebu si deban antara mami ras kela kudul ibas sada lembar amak entah sada papan la erkelang. Polite the other rebu is found between mami and kela is sitting on a mat or a board with no other people who is sitting between them. 113 rebu ngerana langsung la lit jadi perkelang , rebu sitendengen, rebu kundul petala-tala. Polite they are rebu talk directly without a third person as an intermediary, rebu of body touching, rebu sitting face to face. 123 pa Polite sir 127 ningen pak permen e. Polite ningen so to this permain 120 ko impolite you Universitas Sumatera Utara Sentabi in clause 48 SL was translated into sorry, both were polite culture as to express an apologize in daily life, pa in sentence 123 SL was translated into sir, both were polite culture and used when talking to a man, there were the differences between using pa in SL and sir in TL. Pa could be addressed to a man which has been known his name, and culturally it could be addressed to a younger man referred to kinship system in Karonese culture. Sir was used when we do not know the name of a man. Ko in clause 120 SL was translated into you, ko was impolite when it was addressed to an old man or woman. Ko was polite when a father or an old person addressed ko to their children or to younger people. Most of linguistic and cultural politeness in SL were no equivalences in TL, therefore they should be explained in TL in the process of translation. Tabel. 5.13 The Number of themes of rebu clauses in SL and TL Types of Themes SL TL Textual 33 27.27 33 27.27 interpersonal 6 4.95 5 4,13 marked Topical 28 23.14 23 19 unmarked Topical 54 44.62 60 49.58 Total 121 100 121 100 Table 5 : 14 The number of translation methods and procedures Methods SL literal 68 56.19 semantic 3 2.47 Total 71 58.66 Procedure SL descriptive equivalence 13 10.74 couplets 12 9.91 paraphrase 7 5.78 notes 4 3.30 transposition 11 9.09 cultural equivalence 3 2.47 Total 50 31.11 Universitas Sumatera Utara

CHAPTER VI FINDINGS AND DISCUSSIONS

6.1 Findings

The findings are presented regarding to the research questions, first by presenting the classification of themes and describing the unmarked and marked themes of rebu clauses. Secondly, applying translation methods and procedures to resolve the problems that arise in translating themes used in the rebu texts of Karonese society into English. Brown and Levinson’s theory of politeness does not work in practicing rebu because it is contradict. Practicing rebu is a polite culture among participants of rebu, they avoid to speak directly and there should be a mediator to convey their message and they avoid to see face to face. Most translation methods on translating themes of the rebu clauses into English is found in literal translation method. Most of them are found on translating textual and interpersonal themes. For topical theme the translation of pa in SL has a narrow meaning in TL. Pa in SL can be applied to a young and an old man. But in TL , it can be applied only for an adult man. Pa can be also addressed to honor a man by mentioning pa followed by his eldest child name. In applying translation procedure of couplets, transference and descriptive equivalence, transposition and paraphrase are highly used. The using of paraphrase procedure is appropriate to the translation of specific culture bound terms in rebu texts of Karonese society. The translation procedures of descriptive equivalent would have a higher potential in using Newmark’s translation procedures in translating themes in Rebu clauses into English. Universitas Sumatera Utara