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UNIVERSITAS INDONESIA
TRANSLATION ANALYSIS OF CULTURAL TERMS IN
NEGERI 5 MENARA
MAKALAH NON SEMINAR
Diajukan sebagai salah satu syarat untuk memperoleh gelar Sarjana Humaniora
Ihsan Abdul Aziz
0806467591
FAKULTAS ILMU PENGETAHUAN BUDAYA
PROGRAM STUDI SASTRA INGGRIS
DEPOK
JANUARI 2014
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Translation Analysis of Cultural Terms in Negeri 5 Menara
IHSAN ABDUL AZIZ
ABSTRACT This paper examines the translation of cultural terms of Indonesia in the novel
Negeri 5 Menara. Alif Fikri is a student at Islamic boarding school in East Java. Alif was born
on the edge of Lake Maninjau and never going outside from Minangkabau. He had to take a bus
for three days and three nights from Sumatra to Java in order to arrive at Islamic boarding
school in East Java. This is because his mother wanted him to be a religious leader like Buya
Hamka though Alif wanted to be an engineer like Habibie. The reason I intend to do a research
on this novel is because I think this novel is interesting for translators and it can inspire them to
learn from other translations. Translation shift is something that should and will inevitably
occur in translation process. The purpose in translation of cultural terms is to introduce the
source culture to the target readers with some conditions that would be acceptable and
comprehensible. Each individual case of the translation of cultural terms, however, has their
translation shifts and different results. This paper concludes that there are some translation
shifts in Negeri 5 Menara. Each of them also has different translation strategies to overcome the
problem and get different results.
KEYWORDS: translation shifts, cultural terms, novel, Negeri 5 Menara
Introduction
The main objective of this essay is to analyze the cultural terms of Indonesia in the novel Negeri
5 Menara. The reason why I choose this topic in this paper is because I like the novel, and I also
because I have not found any paper that discussed about the cultural terms in this novel. The
setting of the novel took place at an Islamic boarding school called Madani Pesantren. In this
essay, I would like to analyze the cultural terms. Then, I will make a connection between these
cultural terms on translation shifts. Furthermore, the translation shift is inevitably connected with
the cultural terms in the novel. These cultural terms are not generally known to the readers.
Therefore, these cultural terms might be changed by the process of translation. Translation
studies will lead this paper to the conclusion of my analysis on the cultural terms in Negeri 5
Menara.
In order to do my research, the first thing that I am going to do is read the novel in order
to understand the story. It will help me to find some points that I am going to expand in this
paper. Then, I will start to examine critically. In this examination, I will find some cultural terms
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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in this novel. After that, I will bring up the issue related with the topic that I will discuss the case
of translation shifts. Finally, I will discuss the result for each of them. In that case, I will explain
the cultural terms and translation shifts.
Negeri 5 Menara is the first novel by Ahmad Fuadi, an Indonesian author. This novel
mainly talks about the story of six Indonesian teenagers who studied in East Java. Alif Fikri is a
student at Islamic boarding school in East Java. Alif was born on the edge of Lake Maninjau and
never going outside from Minangkabau. He had to take a bus for three days and three nights
from Sumatra to Java in order to arrive at Islamic boarding school in East Java. This is because
his mother wanted him to be a religious leader like Buya Hamka though Alif wanted to be an
engineer like Habibie. Reluctantly, he agreed to study at the religious school but in one condition
that it should be a boarding school. Then, Alif meets five boys who comes from different cities,
Raja Lubis from Medan, Said Jufri from Surabaya, Dulmajid from Sumenep, Atang from
Bandung, and Baso Salahudin from Gowa, who in this novel, will have a close relationship with
Alif. This novel explains about the cultures of Alif and his friends since each of them has their
own culture. This novel has been a best seller of the year (2009). In 2012, as a result of the
success this novel gains, the novel was adapted into a film.
Previous research
Translation is a process to transmit information or message from the source language into the
proper equivalent in the target language (Hoed, 2006: 23). As a studies, translation analysis is a
perfect interdiscipline because this studies is not only related to linguistics but also philosophy,
language engineering, cultural studies, and literary studies (Hatim dan Munday, 2004: 8).
Therefore, translation is a process of transmitting information from both source language and
source culture into another both target language and target culture. The research of translation
shifts in the process of translation by Faris Aditya Widyagani (2012) states that faithful
translation of the source culture gives the readers a ‘style’ and ‘taste’ of Japanese culture.
Another research in translation of cultural terms is a research by Wieka Barathayomi (2012).
Barathayomi views the purpose in translation of cultural terms is to introduce the source culture
to the target readers with some conditions that would be acceptable and comprehensible. This
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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research has a connection with my corpus that will focus on cultural terms. Both of the previous
researches have a similarity that sees translation as an outcome of transmitting information to the
target readers. Since these statements are similar with my topic, my research will use these two
previous researches in order to find the cultural terms in my corpus.
Theory and Method
There are some theories that I am going to use in order to support my research. The first theory is
a theory by Peter Newmark. Based on Peter Newmark’s A Textbook of Translation, translation
criticism is an essential in a translation course because it improves competence as a translator,
expand knowledge and understanding of both native and foreign language, and will help
translator to sort out their ideas about translation. In this essay, the translation criticism is not
neither revision nor evaluation, but a review on a published translated text. The theory by Peter
Newmark will be use on my corpus. The corpus, Negeri 5 Menara, is an Indonesian novel, and I
am going to explain the cultural terms in this novel which involves some translation shifts. As an
issue, the case of translation shifts cannot tolerate the cultural terms very well because some of
the results in the translated text are different to the original novel. Actually, translation shifts do
not really matter the readers of the novel as long as the translated text is acceptable and
comprehensible, but the problem is that the majority of cultural terms in this novel are either
unknown or lengthened. On the other hand, faithful translation, a translation that emphasizes on
the source language, is also involved in the translation of the cultural terms in the novel of
Negeri 5 Menara. Faithful translation attempts to reproduce the precise contextual meanings of
the original within the constrainst of target language grammatical structures.
The second theory is a theory by Nida and Taber (1969) in Shafa Firda Nila, who say that
some of the most common shifts in meaning found in the translation process are modifications
which involve specific and generic meaning. Such shifts may go in either direction from generic
to specific or specific to generic. A shift may result from a difference of the system in both
languages. The difference can be in the form of vocabulary or structure, the shift caused by the
vocabulary results in a shift in meaning. It can be concluded that there are two kinds of shifts in
meaning. The first is the meaning shift from general to specific meaning. The second is the
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meaning shift from specific to general meaning. These kinds of shifts often cause incorrect
translation. The shift of structure, however, usually does not change the meaning or the message
of the original text. In this research, I will explain the cultural terms in the novel which have
translation shifts. I intend to highlight that the cultural terms is not something that really difficult
to understand, but instead it can be explained with translation. I use the cultural terms in this
novel, one is an original text in Indonesian language and the other is a translated text in English
language. My hypothesis is the process of translation of the cultural terms is related to the
translation shifts, which leads to different strategies and different outcomes in the result of the
translation.
I will begin my research by reading the novel by Ahmad Fuadi, negeri 5 Menara. In this
research, I will use literary study and collect the data from the novel. In addition to increase my
knowledge about cultural terms in Indonesia, I will also search information from the internet
about the case of translation shifts in the novel. In order to do a research about this novel, I will
read the novel at least two times. First, I will read this novel and its translation to find the general
story of this novel. At this time, I will only focus on understanding the story of the novel in
general. At the second time, I will do a close reading. I will focus on the case that will support
my research, such as cultural terms and translation shifts. After reading the novel, I will find
some journals and information about Islamic boarding schools in East Java. Other examples and
data from other sources will give me more understanding on the culture of Islamic boarding
schools in East Java.
Negeri 5 Menara is the novel by Ahmad Fuadi, an Indonesia writer, which is the corpus
of my analysis. It was published first by Gramedia in year 2009. Later in year 2011, the novel
was translated into English by Angie Kilbane as The Land of Five Towers. This novel tells us
about a story of a boy from a Minang descent who studied at an Islamic boarding school in East
Java. Cultural terms which can be found in this novel. On the other hand, translation shifts can be
found in the translation of the novel. As a translated text, The Land of Five Towers does not have
exactly the same text from Negeri 5 Menara as the text was shifted by the process of translation.
As a result, the case of cultural terms is the main issue I will examine in this paper. Both cultural
terms and translation shifts will be used as a framework of analysis.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Cultural Terms
Newmark (1988) defines culture as the way of life of manifestations that are peculiar to a
community that uses a particular language as its means of expressions. Newmark distinguishes
culture from ‘universal’ and ‘personal’ language. Meanwhile, Koentjaraningrat (1990) mentions
culture has seven universals elements. They are called ‘cultural universals”, meaning elements in
a certain culture can also be found in other culture in the world. The seven main elements in
cultural universals are equipment and technological system; occupational system; organizational
system; language system; arts; knowledge system; and religion system. Based on the definitions
above, culture consists of two main parts, i.e. behaviour and ideas. Behaviour consists of the
seven elements of cultures. Ideas reside in someone’s thought and concepts. Therefore,
translators should have an in-depth understanding of the elements of culture and take into
consideration those aspects in translating literary works.
Connecting words and culture, Newmark (1988) defines cultural terms as words that
denote a specific material cultural object. There are some requirements to translate cultural
words. First, translators must fully understand the language and the culture of the target
language. Second, Nida (1964) mentions, “there can be no absolute correspondence between
language.” Nida and Taber (1974) also say that translation consists of reproducing the text in the
target language the closest natural equivalent of the source language in terms of meaning and
style. In other words, there is no exact equivalent of cultural words of each language. Therefore,
translators should be very careful in translating cultural words.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Analysis
Analysis on Madrasah
Source Text Target Text
P. 5
Aku tegak di atas panggung aula
madrasah negeri setingkat SMP.
P. 5
Stood upright on the audiotorium stage
of the state junior high madrasah—
religious school.
In the novel, the explanation is done by placing the word religious school after madrasah. Based
on this case, it can be seen that the translation strategy used is descriptive equivalent, which
provide a description for madrasah. Meanwhile, if examined in translation shift of meaning,
religious school is a more generic than madrasah.
Analysis on Amak
Source Text Target Text
P. 5
Tiga tahun aku ikuti perintah Amak
belajar di madrasah tsanawiyah,
sekarang waktunya aku menjadi seperti
orang umumnya, masuk jalur non
agama—SMA.
P. 5
For three years I’d followed the orders
of my Amak, and now was the time for
me to be like the rest and take the
nonreligious route—public high school
Amak means mother in Minang culture. Based on the translation strategy, a footnote is used.
Therefore, word amak is not given any equivalent in the translated text, so there is no translation
shift in the level of meaning
Analysis of Insya Allah
Source Text Target Text
P. 6
Insya Allah, dengan doa Amak dan
Ayah, bisa lulus.
P.6
Insya Allah, God Willing, with Amak
and Father’s prayers, I can pass.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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The next cultural term is an expression. Insya Allah is explained by the word God Willing. Both
are used to provide the certainty of a promise. The translation strategy used for the translation of
this phrase is the cultural equivalent, because both these expressions respectively exist in the
source culture and the target culture. Meanwhile, there is no translation shift in this case.
Analysis of Pak Etek
Source Text Target Text
P. 11
Nak, ada surat dari Pak Etek Gindo.
P.11
Son, there’s only a letter from Uncle
Gindo.
Pak etek means younger brother from mother or father. In the translation, pak etek is translated
as uncle. The translation strategy is footnote. As a result, uncle is more generic than pak etek in
the level of meaning as pak etek is more specific.
Analysis of Bunyi Talempong
Source Text Target Text
P. 17
Bunyi talempong segera berbahana,
disusul dengan sebuah suara berat
memperkenalkan judul kaset...
P. 17
The sound of traditional Minang
music would soon thunder, followed by
a heavy voice introducing the casette’s
title.
There is no translation strategy in this case. Even in the original text, footnote is used to explain
what bunyi talempong is. In the level of meaning, the translation in the translated text is rather
ambiguous and more generic.
Analysis of Ndak Ba’a Do
Source Text Target Text
P. 22
Ndak ba’a do.
P. 22
Ndak ba’ado, it’s OK.
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This cultural term is an expression from Minang language. Descriptive equivalent is used in this
case to explain ndak ba’ado which means it’s OK. Therefore, there is no translation shift in both
texts.
Analysis on Dhuha
Source Text Target Text
P. 25
Pagi mulai beranjak dhuha.
P. 24
The morning started to approach
dhuha, the time when the sun starts
to rise in the morning, but it’s not yet
afternoon.
In this case dhuha is not translated, but using descriptive equivalent, is rather described by the
time when the sun starts to rise in the morning. As a result, there is no translation shift as the
word dhuha is still found in the translated text.
Analysis on Shahabal Khair Ya Akhi dan Syukran Ya Akhi
Source Text Target Text
P. 29-30
Shabahal khair ya akhi.
P. 30
Syukran ya akhi.
P. 28
Shabahal khair, good morning,
Burhan.
P. 28
Syukran ya akhi. Thank you brother.
Descriptive equivalent is used for both shahabal khair and syukran ya akhi which means good
morning and thank you brother. In the level of meaning, there is no translation shift.
Analysis on Innallaha Jamiil Wahuwa Yuhibbul Jamal
Source Text Target Text
P. 33
Innallaha jamiil wahuwa yuhibbul
jamal. Sesungguhnya Tuhan itu
indah dan mencintai keindahan.
P. 33
Innallaha jamiil wahuwa yuhibbul
jamal. Verily God is beautiful and
loves beauty.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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In this cultural term, each the original and translated text has an Arabic expression which is
innallaha jamiil wahuwa yuhibbul jamal. The translation strategy used in here is faithful
translation. Therefore, there is no translation shift in this case.
Analysis on Layar Tancap
Source Text Target Text
P. 40
Sungguh mengingatkan aku kepada
karakter tokoh sakti mandraguna di film
layar tancap keliling di kampungku,
persembahan dari Departemen Penerangan,
P. 38
He really reminded me of the mighty hero
in the layar tancap film shown around my
village by the Department of Information
of Indonesia.
Layar tancap is how traditional Indonesian people show films to their people. Translation
strategy used for the word layar tancap is transference. In the level of meaning, there is no
translation shift.
Analysis on Man Jadda Wajada
Source Text Target Text
P. 41
Setiap dia berteriak, kami menyalak balik
dengan kata yang sama, man jadda
wajada. Mantera ajaib berbahasa Arab ini
bermakna tegas: “Siapa yang
bersungguh-sungguh, akan berhasil!”
P. 39
Everytime he cried out, we yelped back
with the same words, man jadda wajada!
This magical Arabic chant had a short but
powerful meaning: “He who gives his all
will surely succeed”.
Man jadda wajada means someone who gives his all will surely succeed. The translation strategy for this
cultural term is faithful translation. Therefore, there is no translation shift in this case.
Analysis on Hafiz
Source Text Target Text
P. 41
O iya, saya ingin mendalami agama
Islam dan menjadi hafiz—penghafal
Al-Quran.
P. 44
Oh yeah, I want to deepen my
understanding of Islam and become a
hafiz—one who has memorized Al-
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Quran.
Analysis on the next cultural term is the word of hafiz. The translation strategy used is
descriptive equivalent. Based on this case, there is a translation shift in the level of form in the
sentence but it still use the same reference in the level of meaning.
Analysis on Ustad
Source Text Target Text
P. 41
Laki-laki ramping ini adalah Ustad
Salman, wali kelasku.
P. 39
This slender fellow was Ustad Salman,
my homeroom teacher.
Ustad means teacher, but it is not like any other teacher. It has a specific meaning. Faithful
translation is used for the translation strategy in this case. As a result, the translated text does not
shift from the original text in the level of meaning.
Analysis on Ummul Quran
Source Text Target Text
P. 52
“Dan sebelum beristirahat di kamar
masing-masing dan memulai misi besar
kalian besok pagi: menuntut ilmu, mari
kita teguhkan niat dengan membaca
Ummul Al-Quran dan dilanjutkan
menyanyikan bersama himne sekolah
kita. Al-Fatihah...”
P. 50
“And before resting in your rooms and
starting your big mission tomorrow
morning—seeking knowledge—let us
strengthen our intentions by reciting Al-
Fatihah and continuing by singing our
school’s anthem together.”
Ummul Quran is another name for Al-Fatihah, the first chapter in Al-Quran. This cultural term is
translated as Al-Fatihah. The translation strategy, on the otherhand, communicative translation
was used. In this case, there is a translation shift in the level of form in the sentence but it still
use the same reference in the level of meaning.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Analysis on Muhadharah
Source Text Target Text
P. 149
Tiga kali seminggu, selama 2 jam kami
diwajibkan mengikuti muhadharah,
atau latihan berpidato di depan umum.
P. 139
Three times a week, for two hours, we
were required to follow muhadharah,
or public speaking training.
This cultural term is specifically used in the Islamic boarding school. The translation strategy is
cultural borrowing that there is no translation shift in this case.
Analysis on Majnun Anta
Source Text Target Text
P. 179
“Majnun anta, ini seperti pungguk
merindukan bulan,” sambutku.
P. 168
“You’re nuts, this is like a wolf
longing for the moon,” I said.
Majnun anta means you are nut. Faithful translation is used for the translation strategy in this
case. As a result, the translated text does not shift from the original text in the level of meaning.
Analysis on Uthlubul Ilma Minal Mahdi Ila Lahdi
Source Text Target Text
P. 190
Uthlub ilma minal mahdi ila lahdi.
Tuntulah ilmu dari buaian sampai liang
lahat.
P. 178
Uthlub ilma minal mahdi ila lahdi.
Seek knowledge from the cradle to the
grave.
This cultural term is an expression that means seek knowledge from the cradle to the grave.
Faithful translation is used for the translation strategy in this case. As a result, the translated text
does not shift from the original text in the level of meaning.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Analysis on Nur
Source Text Target Text
P. 190
“Anak-anakku, ilmu bagai nur, sinar.
Dan sinar tidak bisa datang dan ada di
tempat yang gelap.”
P. 178
“My children, knowledge is like nur, a
ray of light. And light cannot come nd
be in a dark place.”
Analysis on the next cultural term is the word of nur. The translation strategy used is descriptive
equivalent. Based on this case, there is a translation shift in the level of form in the sentence but
it still use the same reference in the level of meaning.
Analysis on Sahirul Lail
Source Text Target Text
P. 196
Sahirul lail maknanya kira-kira
begadang sampai jauh malam untuk
belajar dan membaca buku.
P. 184
Sahirul lail roughly means staying up
until the wee hours of the night to study
and read.
From what I found, sahirul lail is a cultural term borrowed from the original text. It means that
cultural borrowing was used for the translation strategy. Therefore, there is no translation shift.
Analysis on Man Thalabal ‘Ula Sahiral Layali
Source Text Target Text
P. 196
Sebuah pepatah Arab berbunyi: Man
thalabal ‘ula sahiral layali.
P. 184
An Arabic saying goes, “Man thalabal
‘ula sahiral layali.”
This cultural term is an idiom that means someone who wants glory will work late into the night.
The translation strategy used for the idiom is faithful translation. Therefore, there is no translation
shift in this case.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Analysis on Rakaat
Source Text Target Text
P. 185
Di akhir rakaat, aku benamkan ke
sajadah sebuah sujud yang panjang dan
dalam.
P. 185
The last raka’ah or prayer movement, I
sunk myself onto the prayer rug in a
very deep and long prostration.
Rakaat is a part of a prayer movement. In the translated text, this cultural term is translated as
raka’ah. Cultural borrowing is used in rakaat that is translated as raka’ah, and descriptive
equivalent is used in or prayer movement. However, rakaat becomes more generic in meaning.
Analysis Muthala’ah
Source Text Target Text
P. 197
“Ya Allah, hamba datang mengadu
kepadaMu dengan hati rusuh dan
berharap. Ujian pelajaran Muthala’ah
tinggal besok, tapi aku belum siap dan
belum hapal pelajaran.”
P. 185
“O, Allah, I Your servant come to beg
You with a torn heart and great hope.
The Muthala’ah exam will be
tomorrow, but I’m not ready yet and
haven’t memorized the material.”
This cultural term is translated using cultural borrowing as for the translation strategy. Therefore,
there is no translation shift in the level of meaning.
Analysis on Afwan
Source Text Target Text
P. 202
“Afwan ya Ustad, nasiitu. Maaf saya
lupa.”
P. 189
“Afwan ya Ustad, nasiitu. Sorry, I
forget.”
Afwan means I am sorry. Cultural borrowing is used for the translation strategy in this case. As a
result, the translated text does not shift from the original text in the level of meaning. This
cultural term is used when Alif Fikri forget the answer when he is in an exam.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Analysis on Qalam
Source Text Target Text
P. 203
Qalam—pena khusus kaligrafi pun aku
siapkan dengan berbagai ukuran.
P. 189
I even prepared qalams—the special
calligraphy pens—in various sizes.
Qalam means a special pen to write calligraphy. The translation strategy used for this case is
faithful translation. The cultural term is even described in the original novel as pena khusus
kaligrafi which is translated as the special calligraphy pens. It means that there is no translation
shift for this case of the translation of this cultural term.
Analysis on Muflis
Source Text Target Text
P. 217
“Aku muflis. Bokek!”
P. 204
“I’m muflis. Broke!”
In the novel, the explanation is done by placing the word broke after muflis. Based on this case, it
can be seen that the translation strategy used is descriptive equivalent, which provide a
description for muflis. Meanwhile, there is no translation shift in both texts.
Analysis on Ballighul Anni Walau Aayah
Source Text Target Text
P. 202
Ballighul Anni Walau Aayah.
Sampaikanlah sesuatu dariku, walau
hanya sepotong ayat.
P. 206
Ballighul Anni Walau Aayah. Deliver
something from me, even if only a part
of a verse.
This cultural term, it has been taught to students of the Islamic boarding school by Kiai Rais in
the novel. Then the students who are in vacation, they also taught this in one opportunity to
practice outside the school. The translation strategy for this cultural term is faithful translation.
Therefore, there is no translation shift in this case.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Analysis on Hatur Nuhun and Punten
Source Text Target Text
P. 220
“Hatur nuhun Kang Atang dan teman
semua. Punten, ini sedikit infaq dari
para jemaah untuk pejuang agama,
mohon diterima dengan ikhlas.”
P. 207
“Hatur nuhun Kang Atang and
friends. Punten, pardon me, but this is
a small token of appreciation from the
congregation for the defenders of
religion, please accept it sincerely.”
In Sundanese, punten literally means excuse me. However pardon me is also acceptable.
Meanwhile, hatur nuhun means thank you, but there is no translation for this phrase. The
translation strategies for both of these cultural terms are cultural borrowing. In this case, there is
no translation shift.
Analysis on Syukran Ya Ikhwani Lihudurikum
Source Text Target Text
P. 223
“Syukran ya ikhwani lihudurikum.”
P. 209
“Syukran ya ikhwani lihudurikum.”
Thank you for coming is the translation for this case. Meanwhile, the translation strategy is
cultural borrowing. This is a case where there is no translation shift like the other cases.
Analysis on Tafadhal
Source Text Target Text
P. 223
“Tafadhal. Silahkan.”
P.210
“Tafadhal. Please.”
Analysis on the next cultural term is the word of tafadhal. The translation strategy used is
descriptive equivalent. Based on this case, there is a translation shift in the level of form in the
sentence but it still use the same reference in the level of meaning.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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Analysis on Bulis Lail
Source Text Target Text
P. 238
Malam ini untuk pertama kalinya kami
sekamar mendapat penugasan menjadi
bulis lail atau pasukan ronda malam.
P. 225
Tonight would be the first time our
room got assigned to be bulis lail, or
night patrol.
And for the last case, bulis lail means night patrol. Students of the Islamic boarding schools have
to watch at night in some places not so far from their schools. Cultural borrowing is used as the
translation strategy. As a result, the translated text does not shift from the original text in the
level of meaning.
Conclusion
My research has already analyzed the translation process of cultural terms of Indonesia in Negeri
5 Menara. My purpose on this research was to find the translation process of cultural terms of
Indonesia in this novel since translation shifts is something that should and will inevitably occur
in translation process. My intention was to find whether translation shifts changed the level of
meaning or the level of form in the translated text. In order to do my research, I had closely read
the book and observed to find some translation shifts. The internet also gives me additional
information on translation shifts and on existing issues related to it. The issue of generalizing or
specifying meaning in this novel was used to help me analyze the cultural terms.
However, there are some issues that I have not explained more on this essay. An issue
regarding meaning and form, for example, were not analyzed more deeply in this essay. Meaning
issue is used only as additional information to analyze the cultural terms in this paper. The other
issue is form of the text. There are some modifications in the grammar of the source language in
order to emphasize the original message in the target language. These issues could be further
studied in order to find some other ones that exist in this novel.
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014
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References
Barathayomi, Wieka (2012). Strategi Penerjemahan Istilah Budaya dalam Novel Olive
Kitteridge: Kritik Terjemahan Berdasarkan Model Analisis Teks yang Berorientasi pada
Penerjemahan. Depok: University of Indonesia.
Hatim, Basil, dan Jeremy Munday (2004). Translation: an advanced resource book. London:
Routledge.
Hoed, Benny Hoedoro (2006). Penerjemahan dan Kebudayaan. Jakarta: Pustaka Jaya.
Koentjaraningrat (1990). Pengantar Ilmu Antropologi. Ed. ke-8. Jakarta: Rineka Cipta.
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December, 2013>
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dalam Bahasa Inggris dan Bahasa Indonesia. Depok: University of Indonesia.
Author’s biography
Ihsan Abdul Aziz is a university student at Universitas Indonesia. English Literature is his study
program. In his 7th
semester in his university, he starts to pay attention to translation studies and
intends to be a translator. His hobby is reading books and browsing social media to keep in
touch. Watching movies is an activity that he likes so much, especially watching action and
romance movies.
Contact Address: Jl. Mirinda C7 No.9, Jakarta Barat 11820, Indonesia.
E-mail : [email protected]
Translation analysis ..., Ihsan Abdul Aziz, FIB UI, 2014