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1 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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Page 1: TRANSLATION ANALYSIS OF CULTURAL TERMS INlib.ui.ac.id/file?file=digital/20368864-MK-Ihsan Abdul Aziz.pdf · PROGRAM STUDI SASTRA INGGRIS . DEPOK . JANUARI 2014 . Translation analysis

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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

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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

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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.

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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.

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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.

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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.

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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-

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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.

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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.

Newmark, Peter (1988). A Textbook of Translation. London: Prentice Hall International English

Language Teaching.

Nila, Shafa Firda. Theories of Translation: Translation Shifts. Retrieve November 28, 2013,

from http://transvanilla.blogspot.com/2010/04/translation-shifts.html <Accessed 21

December, 2013>

Widyagani, Faris Aditya (2012). Analisis Pergeseran Makna Penerjemahan Komik Bleach

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