AN INDONESIAN – ENGLISH TRANSLATION OF A SHORT STORY TERJADINYA SELAT BALI
A Translation Research Paper Submitted to the Faculty of Letters As a Partial Fulfillment of the Requirements of Undergraduate Degree in English Literature
Written by:
NAME
: LIA SEPTA ASTRIDA
NPM
: 10607068
ADVISOR
: ROMEL NOVERINO, SS., M.Hum
FACULTY OF LETTERS GUNADARMA UNIVERSITY JAKARTA 2010
ABSTRACT
Lia Septa Astrida. An Indonesian – English Translation of a Short Story Terjadinya Selat Bali. A research paper. Faculty of Letters. English Department. Undergraduate Degree. Gunadarma University. Jakarta, 2010. Keywords : Translation, Cultural Words, Short Story ===============================================================
This research about An Indonesia – English Translation of a Short Story Terjadinya Selat Bali. The writer chooses this story because there are many Cultural Words. Beside that, the writer interested in translating. Translating process is an interesting subject, although some people said that it is complicated but there are some ways to make a good translation. By transferring meaning from one language into another by finding equivalent meaning a style you already use a translating process. The aims of this research are to get the target language in English from an Indonesian, and to find out the Cultural Words by the writer in translating. If we want to translate language, we should know the content of the text, reads the text thoroughly, identifies difficult word, marking the difficulties that found by underline them. If there is difficult word consults an Indonesian – English dictionary, uses library research, deal to the books to support the theory and then translates the text, discuss with advisor and friends, and the last trying to find the equivalence in the target language. The translation of Cultural Words requires understanding of concept. In order to find equivalent word, the writer must look for concept which is similar to the intended concept as within the source text, the sameness of the concept in target text will accommodate one of the requirements of good translation namely accuracy.
CURRICULUM VITAE
Name
: Lia Septa Astrida
Place / Date of Birth
: Jakarta, 24 September 1989
Address
: Komp. DKI 001/09 F8 Ciracas – Jakarta Timur
Religion
: Islam
Nationality
: Indonesia
Educational Background : 1. Bustanul Haq Kindergarten, Jakarta, in 1994 2. Elementary school at SDN 08 PG, Jakarta, in 1995 3. Junior High School at SMPN 174, Jakarta, in 2001 4. Senior High School at SMU Bina Dharma, Jakarta, in 2004 5. Entering the Faculty of Letters of Gunadarma, English Department, in 2007
PAGE OF APPROVAL
This Research paper has been approved to be defended in front of the Board of Examiners of Faculty of Letters, Gunadarma University and has been accepted to be partial fulfillment of the requirements for Undergraduate Degree in English Literature
On July, 15th 2010
Board of Examiners
No.
Name
1
Anita, SS., M.Hum
2 3
Defi Julianti, SS., M.Hum Romel Noverino, SS.,M.Hum
Approved by:
Head of English Department
( Dr. Mashadi Said, M.Pd )
Advisor
( Romel Noverino, SS., M.Hum)
Head of Scientific Research Paper Division
( Sri Redjeki, SE., MM )
TABLE OF CONTENTS
Abstract Curriculum Vitae Acknowledgments Motto Page of Approval Table of Contents
CHAPTER I
………………………………… ………………………………… ………………………………… ………………………………… ………………………………… …………………………………
INTRODUCTION
I. 1 Background of Study I. 2 Problems of Study I. 3 Aims of Study I. 4 Limitation of Study I. 5 Previous Research
CHAPTER II
1 1 1 2 2
……………………………….. ……………………………….. ……………………………….. ………………………………..
3 5 6 6
RESEARCH METHOD
III. 1 Research Design III. 2 Source of the Data III. 3 Data Collection Procedure III. 4 Data Analysis
CHAPTER IV
……………………………….. ……………………………….. ……………………………….. ……………………………….. ………………………………..
THEORETICAL REVIEW
II. 1 Definition of Translation II. 2 Criteria of Good Translation II. 3 The Meaning of Cultural Words II. 4 The Way to Translate Cultural Words
CHAPTER III
i ii iii iv v vi
……………………………….. ……………………………….. ……………………………….. ………………………………..
9 9 9 10
TRANSLATION TEXT
IV. 1 The Result of The Text
……………………………….
11
CHAPTER V
PROBLEM FINDINGS AND SOLUTIONS
V. 1 Cultural Words V. 2 Conclusion
……………………………….. ………………………………..
19 21
BIBLIOGRAPHY
……………………………….
22
CHAPTER I INTRODUCTION I. 1 Background of Study In globalization era, one of the most important things is language, because language is communication media between one people to another. There are many languages in Indonesia, such as Java Language, Sunda language, Batak language, Padang language and so on. Although Indonesia has many regional language, but still Indonesian language is the connector among all regional language in Indonesia. There is one language used in the world as connector among countries or international language, which is English. Nowadays, all schools use English language as one of the subjects, starting from in Playgroup, Kindergarten, Elementary school, Junior High School, Senior High School, and University. Part of English learning is translation, because from translation we can know something written in foreign languages, such as short stories. Without doing translation, someone may not understand what people are talking about or what is written in the books, especially in English language. The reason the writer took this short story to be translated is because the writer is interested in translating, the story which is culturally attached hence in the story. There are cultural expressions which require careful consideration to be translated into English as there are different cultural concepts between English and Indonesia.
I. 2 Problem of Study 1. What is translation of “Terjadinya Selat Bali” by Kidh Hidayat to English language correctly? 2. How the writer translated cultural words?
I. 3 Aims of Study 1. To describe the translation of the short story entitled “Terjadinya Selat Bali” from Indonesia into English. 2. To find out how the writer translated cultural words.
I. 4 Limitation of Study In this paper, the writer limits the problem only to a short story “Terjadinya Selat Bali” by Kidh Hidayat published Pustaka Agung Harapan in Surabaya in 2002.
I. 5 Previous Research • Galuh Pratiwi ( 2004 ) She wrote about a translation study in “Teen Queen Sensation”. In this research the writer just wants to translate the article and identify the problems faced by the writer during the process in translating. • Astri Octaviana ( 2003 ) In her research, she wrote about translation of short story from West Sumatera “Malin Kundang”. This research is to well way of make a good translation into English, and she describes many unknown words. Â The position of this research related to the previous research above (the first), the writer wants to continue to make research about translation, but the writer focuses in cultural words. Â The position of this research related to the second previous research is the translation of folk story from Indonesia to English.
CHAPTER II THEORETICAL REVIEW II. 1 Definition of Translation Before we make good translation, we must know some definition about translation. There are some definitions about translation from some book about Theory of Translation, namely:
The definition of translation by Christoper Candlin (1991), Translation is characteristically purposeful as a profession; it has targets and goals. It is done on be half of sponsors. It lacks (except in rare cases) the leisure of reflective consideration about the researchable question of why like this, why here. Nonetheless, translators as applied linguists do have certain obligations to the furthering of our understanding of language and our ability to explain the acts of communicating in which are continually engaged.
Referring to Eugene A. Nida and Charles R. Taber in theory and practice of translation (1969 : 12) said that Translating consist in reproducing in the receptor language the closest natural equivalent of the source language, first in terms of meaning and secondly in terms of style.
Koller ( 1995: 196 ) puts forward to the following working the definition of what he takes ‘translation’ to be: The result of a text – processing activity, by means of which a source language text is transposed into a target – language text. Between the resultant text in L2 (the target – language text) and the source text in L1 (the source – language text) there exists a relationship, which can be designated as a translational, or equivalence relation.
According to Catford (1965: 20) in a linguistic theory of translation, translation is “The replacement of words or textual materials in one language or source language by equivalent textual material in another language or target language.
The definition of translation based on Larson opinion her book meaning – based translation (1984: 3); Translation is basically a change of form. These forms are referred to as the surface structure of a language. It is the structural part of language which is actually seen in print or heard in speech. In translation the for of the source language is replaced by the form of the receptor (Target) language.
Translation is increasingly a process, a form of human behavior. A theory, therefore, should seek to establish the laws of this behavior. Andrew Chesterman (1939: 2). From statement above, we can get a summary that the translation is change the meaning a language to another language. The result of translation in the target language, the words of sentences will change or different from source language.
II. 2 Criteria of Good Translation Before we make a good translation, it must need some criteria. According to Larson in her book meaning – based translation there are three criteria. That is: 1. Accurate It is very easy, as one is translating, to inadvertently omit some piece of information sometimes restructuring, the translator is working hard at getting across the meaning, and in so doing adds information which was not really in the source text. This information will need to be deleted. Sometimes mistake are made in the analysis of the source text or in the transfer process and a different meaning replace. It is because all translators make these kinds of mistakes that a careful check for accuracy is needed. 2. Clear A translation may be accurate but still not communicate to the people who are to use it. The forms of the language used should be those which make the message of the source text as easy to understand as the source text it self was to understand. The only way to check for clarity is to test it with persons who are not familiar with the source text and ask question will show what they understand. 3. Natural A translation is may be accurate in that the translator understood correctly the source text and is attempting to communicate that information, and it may even by understandable, and yet the forms may not be the natural idiomatic forms of the receptor language. The translation must be tested to see if the grammatical forms used are those normally used. Does the translation “flow” easily? Does it “Sound right” to see the speakers of the language or does it sounds “foreign”. When we hear foreigners speak our language, we can often understand them. The message is accurate and clear but at the same time, they sound strange. The translator does not want his translation to sound “strange” or “foreign”. He wants it so sounds natural, as if it were not even a translation, but an original composition in the receptor language.
II. 3 The Meaning of Cultural Words. Referring to Larson in “Meaning – Based Translation: A Guide to Cross Language Equivalence”, (1984: 163), there are words or expressions which are unknown their meaning. In this research the writer most find the problem, especially is how to find lexical equivalents for objects and events which are not know in the receptor culture and therefore, there is no word or phrase in the receptor language which is easily available for the translation. The writer has to consider not only the two languages but also the two cultures. When the concept to be translated refers to something which is not known in the receptor culture, then the writer tasks become more difficult. The writer will not just be looking for an appropriate way to refer to something which is already part of the experience of the receptor language audience, but the writer will be looking for a way to express a concept which is new to the speakers of that language.
II. 4 The Way to Translate Cultural Words. In Larson’s book “Meaning – Based Translation: A Guide to Cross – Language Equivalence”, (1984: 163 – 172), there are three basics alternative ways in which the writer can find an equivalent expression in the receptor language. There are: 1. Equivalence by modifying a generic word. A generic word is to be used as the equivalent lexical item, and modified so as to carry the correct meaning; there are four possible modifications which may be made. These are: 1) By making explicit the form of the item 2) By making the explicit the function of them 3) By making explicit both the form and the function, or 4) By modifying with a comparison to some Thing or Event which does occur in the receptor language. The use of a generic word as a base for constructing an adequate equivalent is extremely useful. Sometimes the generic term by itself will be sufficient if the focus is not on other meaning components or on function. But many times, more needs to be added in order to make clear the form of function or both. There will be some times when
the only way to convey the correct meaning of the source text word or phrase is by modifying the generic word with both the form and the function. The fourth possible way to modify a generic term in order to discover a good lexical equivalent is by using a comparison. Complicated modifications can make the receptor language text very difficult to read. The purpose of the modification should be to help the receptor language reader understand, not make it difficult to understand. So, the writer needs to be careful that the modification does not become so long and complicated that the sentences becomes hard to understand and the readers’ attention is taken away from the main theme of the passage. Some examples: Modified with features of form (the generic word is in italics). a) Treasure becomes lots of valuable things (Mazahua, Mexico). b) Sea becomes flat water (Wantoat, New Guinea). c) Wine becomes fermented grape juice (Hopi, USA). Modified with features of function (the generic (the generic word is in italics) a) Centurion becomes man that commands Lou Soldiers (Mazahua, Mexico). b) Ship become that with which we can walk on water (Chichimeca, Mexico). Modified with features of form and function (the generic word is in italics) a) Main sail become cloth on the pole that was in the front of the boat in order that the wind might push the boat (Tetelcingo Aztec, Mexico). b) Wine press become hole in a rock where they could take the juice of the grapes (Hoixteco Tsotail, Mexico).
2. Equivalence by modifying a loan word A loan word refers to a word which is from another language and is unknown to most of the speakers of the receptor language. Loan words are commonly used for the names of people, places, geographical areas, etc. these words will often need to have a classifier added so that it is clear whether the word is the name of a person, town, country, river, or etc. The use of a loan word sometimes be the best solution to finding a lexical equivalent, there are also some dangers that the writer needs to be aware of. There are two kinds of foreign words:
1) Borrowed words which have been assimilated into the receptor language prior to the translation process and 2) Loan words which are completely new to the receptor language speakers. A barrowed word is known to most of the speakers of the language, even those who speak no other language. These can be used in translation just like any other lexical item in the language. Loan words as used here are not part of the receptor language lexicon. They are words of another language which have no meaning to speakers of the receptor language unless they have learned the language from which the loan word corner. A loan word will have no meaning into the context and so into the word if a loan word is used, it is important that in each occurrence the context contains enough information so that the meaning of the source language word is not lost or distorted.
3. Equivalence by cultural substitute. A real word referent from the receptor culture is substituted for the unknown referent of the source culture. When form is not in focus, this work well if the function of the two referents is the same. Although a cultural substitute may sometimes be the best alternative for a given translation situation, there are some serious cautions which the writer must keep in mind. When a historical document is being translated, the use of cultural substitutes may be anachronistic, that is something is introduced which did not even exits at the time or in the place referred to in the source text. Some text which are not of this nature and are more didactic or written to create a certain effect rather than to relate facts. Cultural substitutes always result in the some distortion of meaning and should not be used unless the other possible solutions have proven insufficient. On the other hand, a cultural substitute does establish dynamic equivalence, without which part of the original message (the didactic or emotive understood. Some examples: Lamp becomes Bamboo torch (Papua New Guinea). Recline at the table become sit down to eat (English).
CHAPTER III RESEARCH METHOD III. 1 Research Design In this research, the writer used a qualitative research method. Qualitative data include observations, interviews, and life history accounts. They enable the voices of those being researched to be heard. Qualitative data is usually analyzed by subjecting it to some form of coding process. (Wilkinson, 2000: p 79). Qualitative research is included in natural setting rather than controlled ones; it assumes that the human used what they see and hear and feel to make meaning of social phenomenon and riles on a variety of data gathering technique. (Rossman, 2003:16). It maybe concluded that qualitative research is a kind of a method that is describing what it entails and its rational question and exemplify a common belief that they can provide a deeper understanding of social phenomenon.
III. 2 Source of Data The source of the data in this research is a short story book “Kumpulan Cerita Rakyat Nusantara” by Kidh Hidayat published Pustaka Agung Harapan in Surabaya in 2002.
III. 3 Data Collection Procedure In this research the writer uses the data collection procedure as follow steps: 1. 2. 3. 4. 5. 6. 7. 8.
The writer reads text thoroughly. The writer identifies difficult words. Marking the difficulties that found by underline them. If the writer does not understand the meaning of words in the article, the writer consults an Indonesian – English dictionary. The writer uses library research, deal to the books to support the theory. The writer translates the text. The writer tries to identify problem and discuss with her advisor and friends. Trying to find the equivalence in the target language.
III. 4 Data Analysis 1. The data found from the translation, the writer differentiate which data belong to data related to cultural words. 2. After differentiating the data cultural words, the writer makes analysis and interpretation of the data based on procedures of translating cultural words which must meet intended meaning as intended in the source text namely Indonesian to the target text namely English.
CHAPTER IV TRANSLATION TEXT “The Occurrence of the Bali Strait” III.1 The Result Of The Text Konon, kisah ini terjadi sewaktu pulau Jawa dan pulau Bali masih belum terpisah. Dikisahkan, pada beberapa abad yang lalu terdapat sebuah pertapaan di sebuah lereng gunung. Pada pertapaan itu tinggal seorang Brahmana yang sakti. Dia bernama Begawan Sidhimantara. Begawan sidhimantra selain terkenal sebagai seorang Brahmana yang sakti, juga terkenal sebagai seorang pertapa yang ramah dan senang menolong, hingga di segani penduduk sekitar padepokan. Begawan sidhimantra mempunyai seorang istri yang cantik, orang tidak tahu namanya, tetapi dia biasa di panggil Nyi Sidhimantara. Sesudah menikah beberapa tahun, keluarga itu memperoleh seorang putra yang cakap. Anak itu di berinya nama Manik Angkeran. Manik angkeran tumbuh dalam naungan kasih sayang kedua orang tuanya. Si ibu sangat memanjakannya. Manik angkeran yang masih terhitung kanakkanak itu sudah sering sekali bermain jauh dari rumahnya. Hingga kadang-kadang membuat cemas kedua orang tuanya. “Manik Angkeran, kemana saja kau bermain seharian? Kau jangan bermain terlalu jauh. Kau akan di ganggu orang jahat nanti,” kata ibunya. “Siapa yang berani berbuat jahat padaku, bu? Siapapun tahu kalau aku adalah anak Begawan Sidhimantara,” sahut anaknya. “Ya...... Bagaimanapun kau tak boleh bermain sejauh itu. Ku rasa desa seberang itu sangat jauh….!”
It is said that this story took place when the island of Java and Bali were still not separated. It is told that in some centuries ago there was a monastery in a mountainside. In the monastery, lived a powerful Brahmin. His name was Begawan Sidhimantara. Beside known as a powerful Brahmin, Begawan Sidhimantra was also known as a friendly and helpful hermit, so the people around the monastery respected him dearly. Begawan Sidhimantra had a beautiful wife, people did not know her name, but she was called as Nyi Sidhimantara. After getting married for a few years, the family got a handsome son. The boy was named Manik Angkeran. Manik angkeran grew under his parents' affection. His mother spoiled him dearly. When Angkeran was still seen as a boy, he often played far from home. It sometimes caused concerns for both of his parents. "Manik Angkeran, where have you been playing all day? You must not play too far. You'll be bothered by bad people, "said his mother
"Who would dare to bother me, mother? Anyone knows that I am the son of Begawan Sidhimantara, “his son said. "Yes...... Still you must not play that far because the village where you played is very far....! "
Tetapi Manik Angkeran tidak mengindahkan nasihat ibunya. Esok harinya, dia sudah bermain pula ke dusun seberang sungai. Ada sesuatu yang menarik di sana. Yaitu adu ayam jago. Apa yang dilihatnya tadi selalu terpikir Manik Angkeran dalam perjalanannya pulang. Esok harinya lagi dengan sedikit bekal, Manik Angkeran pergi ke arena adu ayam jago. Dia mulai ikut bertaruh. Anak itu sangat senang ketika memperoleh kemenangan.
But Manik Angkeran ignored his mother's advice. The next day, he returned to play at the village which was located across a river. There was something interesting there. Namely rooster fighting. What he saw made him think of it on his way home. The next day with a little fund, Manik Angkeran went to the cockfight arena. He started placing bets. The boy was very happy when he was victorious.
“Ah…benar-benar mudah! Tanpa bekerja keras aku sudah memperoleh uang! Kalau setiap hari aku memperoleh kemenangan tentu uangku cepat banyak dan aku akan kaya!” Tetapi, ada orang desa yang mengadukan pada Sidhimantra apa yang di perbuat oleh Manik Angkeran. Begawan itu jadi marah dan kecewa pada anak tunggalnya itu. “Hm…jadi kau mulai berjudi, anakku? Betapa kecilpun apa yang kau pertaruhkan, ayah tidak suka. Semua memang dari yang kecil-kecil dulu… Pada akhirnya kau akan menjadi penjudi besar kalau tidak kau hentikan dari sekarang! Judi merupakan kunci dari kejahatan lainnya. Kalau kau suka berjudi, berarti kau tengah memupuk sifat jahat! Kalau kau menang, kau akan berfoya-foya. Kalau kalah, kau akan mencuri, merampok, dan menggarong…! Ingat akan orang tuamu, anakku. Ayah adalah orang beribadat, taat beragama, dan disegani orang. Kau harus taat pula beragama seperti ayahmu. Orang yang tidak beragama mudah tersesat!” Untuk sementara saat, Manik Angkeran sudah insyaf. Dia menekuni halhal keagamaan yang di ajarkan ayahnya. Kedua orang tuanya merasa bersyukur melihat hal itu. Tetapi, hal itu tidak berlangsung lama. Manik Angkeran mulai mengunjungi arena berjudi lagi.
"Ah ... really easy! Without hard work I've obtained money! If every day I win, surely I’ll have much money quickly and I'll be rich! However, there were villagers who reported to Sidhimantra on what Manik Angkeran was doing. Begawan became so angry and disappointed at his only child. "Hm ... so you start gambling, my son? No matter how small you bet, father doesn’t like it. It always starts with small ... In the end you'll be a big gambler if you do not stop it from now! Gambling is the root of other crimes. If you like to gamble, then you're in the middle of fostering viciousness! If you win, you're going to dissipate. If you lose, you're going to steal, rob, and plunder...! Remember your parents, my son. Father is a devout, religious, and respectable man. You must obey be religious like your father. People who are not religious, will easily get lost! "
For a while, Manik Angkeran was aware of his wrongdoings. He took religious matters under his father teaching piously. His parents felt grateful to see that. However, it did not last long. Manik Angkeran, secretly, began visiting the gambling arena again. And it happened for
Demikianlah hal itu berlangsung beberapa tahun. Pada akhirnya hal itu di ketahui oleh ibunya. Tetapi Manik Angkeran mengibaiba agar tidak diberitahukan ayahnya. Nyi Sidhimantara tidak sampai hati. Dia memang sangat menyayangi putra tunggalnya itu. Kini, Manik Angkeran bahkan sudah berani mencuri harta simpanan ibunya. Harta itu dihabiskan di meja judi. Nyi Sidhimantara yang mengetahui perbuatan anaknya, hatinya semakin sedih dan kecewa. Tetapi, ia begitu menyayangi putranya itu. Dia hanya dapat menangis dengan diam-diam. Kini tidak ada lagi harta yang dapat dicuri di rumahnya. Manik Angkeran tidak kekurangan akal untuk melanjutkan kebiasan buruknya. Dia tetap mengunjungi arena judi, dan sebagai barang taruhannya, dia berani menghutang pada para penjudi yang lain. Dengan senang hati para penjudi itu memberinya hutang. Mereka tidak meragukannya, karena Begawan Sidhimantara terkenal pula sebagai seorang hartawan selain sebagai Brahmana. Manik Angkeran terus berjudi dengan modal hutangan. Tetapi sebagaimana biasa, dia tidak pernah menang. Dengan demikian hutangnya semakin menumpuk. Ketika para penjudi itu mulai menagih, Manik Angkeran tidak dapat membayarnya. Pada akhirnya, para penjudi itu menagih pada Begawan Sidhimantara. Brahmana itu sangat malu dan marah karena perbuatan anaknya. “Nah.... semua akan ku selesaikan. Sekarang kalian pulanglah! Beberapa hari lagi hutang anakku akan kuberesi!” kata Sidhimantara pada para penagih itu. Sepulang orang-orang itu, Sidhimantara memanggil Manik Angkeran. “Kau sudah dengar apa yang dikatakan orang-orang dusun penjudi itu! Kau membuat malu orang tua. Mencemarkan nama baik orang tuamu! Baiklah, Manik! Ini adalah yang terakhir. Kalau kau masih
few years. Eventually, it was known by his mother. But Manik Angkeran pleaded his mother not to inform it to his father. Nyi Sidhimantara did not have the heart. She loved her only son so much. Manik Angkeran was even dared to steal her mother's savings. Then they were spent on the gambling table. Nyi Sidhimantara who actually knew his actions became more sad and disappointed. But she was so fond of her son. She could only weep silently. Then there were no more treasures to be stolen at his home. But Manik Angkeran could find a way to still come to the gambling arena and to place the bet, he dared to owe money to other gamblers. The gamblers gladly gave him debts. They had no worry for giving him the debts because Begawan Sidhimantara, other than as a Brahmin, was also known as a wealthy person. Manik Angkeran continued to gamble with the mortgagor capital. But as usual, he never won. Thus, more debts piling up. When the gamblers began to collect, Manik Angkeran could not pay. In the end, the gamblers had to collect to Begawan Sidhimantara. The Brahmin was very embarrassed and angry because of what his son had done. "Well .... I'll pay. Now all of you go home! In few days my son’s debts will be paid! "Said Sidhimantara to the collectors. After the collectors left, Sidhimantara summoned Manik Angkeran. "You've heard what those hamlet gamblers said! You embarrass the parents. Defame your parents! Listen, Manik! This is the last. If you still do that evil act, I do not want to have anything to do with you anymore!
melakukan perbuatan terkutuk itu, aku tidak mau tahu lagi urusanmu!!
Hari itu juga, Begawan Sidhimantara pergi meninggalkan rumah. Sepeninggal ayahnya, Manik Angkeran berpamitan pula pada ibunya. Dia mempunyai tujuan mengikuti ayahnya dari jauh. Ia ingin tahu dari mana dan cara ayahnya memperoleh uang untuk melunasi hutang-hutang dirinya itu. Beberapa hari Begawan Sidhimantara berjalan, yang diikuti dengan diam-diam oleh Manik Angkeran. Akhirnya, tibalah ia di sebuah goa yang terletak dilereng gunung. Dia membunyikan sebuah genta kecil yang dibawahnya. Tiba-tiba dari dalam goa terdengar suara bergemuruh. Dari tempat yang agak jauh dan tersembunyi, Manik Angkeran menyaksikan apa yang terjadi. Dari dalam goa, keluar seekor naga raksasa. “Huah..hah..hah..hah.. Sidhimantara sahabatku! Sudah lama kau melupakan naga Besukih, bukan?” Naga itu berbicara. Suaranya menggelegar, seakan-akan hendak meruntuhkan batu-batu di lereng gunung. “Bukan begitu, sahabatku! Muridku semakin banyak dan aku tidak dapat meninggalkan mereka. Maafkan untuk ini… Tetapi, seorang sahabat, tetap akan menjadi sahabat!” sahut Begawan Sidhimantara. “Hua..ha..ha..ha..ha.. Betul…! Betul…! Tetapi ku lihat wajah mu kurang cerah. Kelihatannya kau punya urusan?!” dengan singkat, Begawan Sidhimantara menceritakan apa yang di alaminya. Setelah Begawan itu menceritakan kisahnya. Naga Besukih termenung sejenak, dan bicara dengan nada menegur. “Sidhimantara… sudah berapa ratus orang
On that same day, Begawan Sidhimantara departed from his home. After the departure of his father, Manik Angkeran left his home too and greeted goodbye to his mother. He intended to follow his father from afar. He wanted to know where and how his father obtained the money to pay off debts he had. A few days Begawan Sidhimantara walked, followed secretly by Manik Angkeran. Finally, he arrived at a cave located at the peak of a mountain. He rang a small bell. Suddenly a voice from inside the cave rumbled. From a rather distant and hidden place, Manik Angkeran witnessed what happened.
From inside the cave came out of a giant dragon. "Huah ... Hah... hah... hah... Sidhimantara my friend! You have long forgotten dragon Besukih, haven’t you? "The dragon spoke. His voice thundered, as if to tear down the stones on a mountainside. "Not so, my friend! I have more students now and I can not leave them. Sorry for this ... But, a friend will still be friend! "Said Begawan Sidhimantara.
"Hua ... ha ... ha ... ha ... ha ... Yes ...! Yes...! But I see your face less sunny. Looks like something is troubling you?! "briefly, Begawan Sidhimantara said what troubled him. After listening to Begawan’s story. Dragon Besukih pensive for a moment, and spoke in a tone of rebuke. "Sidhimantara ... how many hundred of your students being
muridmu menjadi baik dan taat karena didikanmu. Tetapi, kepada anakmu sendiri kau malahan tidak mampu mendidik dengan baik!” “Aku memang menyadari hal ini! Tetapi bukan sepenuhnya karena kesalahanku…!”Jawab Sidhimantara. “Tak perlu risau, saudaraku!”kata Naga Besukih lagi. “Dia sudah mau insyaf adalah satu hal yang bagus! Aku akan menolongmu untuk menyelesaikan urusan anakmu!” Naga Besukih segera menggetarkan tubuhnya. Kemudian, terdengar suara berdencingan. Kepingan emas berjatuhan dari tubuhnya. Manik Angkeran melihat kejadian itu dengan takjub. Dari kejauhan, dia melihat ayahnya mengumpulkan kepingan-kepingan logam itu. Manik Angkeran segera meninggalkan tempat itu dengan cepat. Dia ingin tiba di rumah sebelum ayahnya. Manik Angkeran memang tiba lebih dulu di rumah. Dia pura-pura terkejut ketika ayahnya menyerahkan sekantung emas padanya.
good and obedient because of your education. But, to your own son, you are not even able to educate him properly! " "I am aware of this! But not entirely my fault...! “Sidhimantara Answered. "No need to worry, my brother!" Said Dragon Besukih again. "He's now come to his senses and it is a good thing! I will help you to resolve the affairs of your son!" Dragon Besukih immediately shook his body. Then, came tingling sound. Gold pieces fell from his body. Manik Angkeran saw the scene with astonishment. From a distance, he saw his father collected the metal pieces. Manik Angkeran immediately left the place quickly. He wanted to get home before his father.
Manik Angkeran indeed arrived first at home. He pretended to be surprised when his father handed him a bag of gold.
“Ini terakhir kali,Manik! Bayarlah "This is the last time, Manik! Pay your debt hutang-hutangmu dan jauhilah perjudian!” and stay away from gambling! "Said kata Begawan Sidhimantara. Sidhimantara Begawan. Manik Angkeran mendatangi kawan-kawan berjudinya dan membayar hutang-hutangnya. Uang yang masih tersisa di pakainya berjudi. Tetapi sebagaimana biasa, Manik Angkeran tak pernah menang. Kawan-kawannya menawarkan hutang. Demikian pada akhirnya, hutang Manik Angkeran tertumpuk lagi. Dia mulai bingung, kalau-kalau kawannya akan menagih pada ayahnya. Dengan merengek-rengek, Manik Angkeran meminta genta kecil milik ayahnya dari ibunya. “Aku tak tahu kegunaan genta ini, Manik. Tetapi karena hampir tak pernah terpisah
Manik Angkeran came to his gambling friends and paid his debts. The reamining Money was used by him to gamble again. But as usual, Manik Angkeran never won. His friends offered debt again. Thus in the end, debt piled up again. He began to confuse, in case his friends would collect the debts from his father.
By whining, Manik Angkeran asked for his father’s bell from her mother. "I do not know the usefulness of this bell, Manik. But because the bell almost never separates from your father, the bell
dari ayahmu., benda ini tentu punya nilai istimewa. Aku tak tahu pula, hendak kau pergunakan untuk apa!”kata ibunya. “Tak perlu khawatir ,Bu!” jawab Manik Angkeran Manik Angkeran kemudian bergegas mendatangi goa di lereng gunung Agung itu. Ketika dia membunyikan genta kecil itu, terdengar suara menggerumuh dari dalam goa. Hati Manik Angkeran jadi bergetar ngeri. “Hai manusia …! Siapa kau? Dan dari mana kau memperoleh genta itu?!” suara Naga Besukih menggelegar. “Oh..Naga Besukih..aku…aku adalah putra Sidhimantara.” “Hmm…jadi kau anak Brahmana yang gila judi itu? Bagus, apakah ayahmu berharap aku menghajarmu?” “Tidak..tidak…! Ayah... ayah menyuruhku datang ke sini…! Dia tengah terbaring sakit!” Manik Angkeran menjawab dengan gemetar. “Terbaring sakit? Apa yang terjadi?” tanya Naga Besukih. “Entahlah! Tetapi... Ibu sudah tidak memiliki uang untuk keperluan seharihari…” “Hai ... Belum tiga bulan yang lalu ayahmu datang kemari. Rasanya harta yang ku beri beberapa waktu yang lalu tidak akan habis dalam setahun!” “Ya… tetapi semuanya sudah di pergunakan buat membayar hutang.” Naga Besukih termenung. Kemudian, dia memberi nasihat pada Manik Angkeran. Hampir dua jam naga raksasa itu mempertuah. Kemudian…. “Nah, kau tunggu di sini sebentar,”kata Naga Besukih. Naga Besukih kemudian masuk ke dalam goa. Ketika itu, ekornya tertinggal di dalam goa. Pada ekor naga sakti itu terdapat sebutir berlian yang berkilauan. Melihat berlian itu. Timbul niat tak baik pada Manik Angkeran. Dia segera
certainly has a special value. I do not know. What will you do with the bell! "Said his mother. "Do not worry, mother!" Said Manik Angkeran Manik Angkeran then hurried to the cave on the slopes of Mount Agung. When he rang the little bell, a voice from inside the cave thundered. Manik Angkeran’s heart trembled in horror. "Hey...! Who are you? And how did you get that bell?! “Dragon Besukih voiced in thunder. "Oh… Dragon Besukih... I ... I am the son of Sidhimantara." "Hmm ... so you are the Brahmin’s gambling addict son? Good, is your dad expecting me to teach you a lesson? " "No. ... No...! Dad ... dad asked me to come here...! He is lying sick! "Manik Angkeran answered with a trembling hand. "Lying sick? What happened? "Asked the Dragon Besukih. "I do not know! But ... Mother has no money for daily needs ..." "What! ... Not three months ago, your father came here. I think that the treasure which I gave will not run out within a year! " "Yes ... but all is used for paying debts"
Dragon Besukih pensive. Then, he gave advice to Angkeran Manik. Almost two hours the giant dragon preached to him. Then.... "Well, you wait here a minute," said Dragon Besukih. Dragon Besukih then came into the cave. At that time, his tail was appeared at the cave. At the magic dragon tail, there was a diamond that glittered. Seeing the diamond, Manik Angkeran thought of plucking it. He immediately plucked it out.
mencabutnya. Naga Besuki mengaum dahsyat, karena kesakitan. Manik Angkeran tidak sempat lari, karena dari mulut naga itu tersembur hawa beracun. Tubuh Manik Angkeran hangus dan dia mati seketika. Dan tiba-tiba, Begawan Sidhimantra muncul di tempat itu. “Naga Besukih … Oh, tahan dulu!”teriaknya. “Hai Sidhimantara! Anakmu telah berbuat keterlaluan!” “Maafkan, Sahabatku! Menurut istriku, dia minta genta darinya. Aku sudah menduga apa yang terjadi. Oleh sebab itu aku cepatcepat menuju kemari…! Kau telah menghajarnya. Aku merasa berterima kasih. Tetapi, sahabatku. Manik Angkeran adalah satu-satunya anakku yang akan menyambung keturunanku! Hidupkanlah dia kembali sahabat!” Naga Besukih tidak sampai hati melihat temannya mengiba-iba. Dia mau menghidupkan pemuda itu dengan syarat, Manik Angkeran akan di jadikan muridnya. Begawan Sidhimatara menyetujuinya. Sesudah Manik Angkeran di hidupkan kembali, Begawan Sidhimantara meninggalkan putranya dan di asuh oleh Naga Besukih. Di tengah perjalanan Begawan itu melemparkan tongkatnya di tanah. Dari sana memancar air yang semakin lama semakin besar. Pada akhirnya Gunung Agung dan sekitarnya terpisah dari pulau Jawa. Genangan air itu di sebut selat Bali. Pulau yang terpisah itu di sebut pulau Bali. Demikianlah asal-usul selat Bali. Sementara, Manik Angkeran menjadi seorang Brahmana sakti dan terkenal taat pada agama.
Dragon Besuki roaring loudly from the pain. Manik Angkeran did not have time to run because the dragon's mouth burst toxic air. Manik Angkeran’s body charred and he died instantly. And suddenly, Begawan Sidhimantra showed up in that place. "Dragon Besukih ... Oh, waits!" He shouted. "Hi Sidhimantara! Your son was out of line! " "Please Forgive, dear friend! From my wife, I heard that he asked for the bell from her. I've already guessed what would happen. Therefore I hurried coming here...! You've taught him a massive lesson. I feel grateful. But, my friend. Manik Angkeran is the only one that will be my offspring! Please bring him back to life, friend! " Dragon Besukih did not have the heart to see his friend pleading. He would bring back the the young man with certain condition that Manik Angkeran would be made as his student. Begawan Sidhimatara agreed. Afterward, Manik Angkeran alive, Begawan Sidhimantara left his son in by the Dragon Besukih’s custody. Halfway home, Begawan threw his stick in the ground. From there the water gushed increasingly large. Eventually, Mount Agung and its surrounding were separated from the island of Java. The puddle of water is now called the strait of Bali. That separated island is called Bali. And that is the tale of the strait of Bali. Meanwhile, Manik Angkeran became a powerful Brahmin and famous for being devout to religion.
CHAPTER V PROBLEM FINDINGS AND SOLUTIONS V. 1 Cultural Words One of the most difficult problems in translating is found in the differences between cultures. Cultural context is the people of a given culture look at things from their own perspective. Many words which look like they are equivalences are not. The culture reflected in the figurative usage of words. Source Target Language Target Language Text 1. Begawan Priest * The word in Indonesian means title for Hindu priest or ascetic. By having such concept of Begawan the writer translated the word into Priest. Because the word has similar meaning of the word Priest namely calls for a man who religious leader in Hindu. This translation is applying the third way Larson method in translating cultural words namely equivalence by cultural substitute. 2. Nyi Madam * The word Nyi in Indonesian means used for a woman married and has husband. By having such concept of Nyi, the writer translated the word into Madam. Because the word has similar meaning of the word Madam used when speaking or writing to a woman in a formal or business situation. This translation is applying the third way Larson method in translating cultural words namely equivalence by cultural substitute. 3. Genta Bell * The word Genta in Indonesian means a thing is like an up slide down cup that makes sounds with a small stick in the middle (and if the stick hits the wall of the cup, the cup will make sounds). By having such concept of Genta the writer translated the word into Bell. Because the word has similar meaning of the word Bell namely a hollow metal object, often shaped like a cup, that makes a ringing sound when it by a small piece of metal inside. This translation is applying the third way Larson method in translating cultural words namely equivalence by cultural substitute. 4. Adu Ayam Jago Cockfight * The word Adu Ayam Jago in Indonesia means fighting between cocks. By having such concept of Adu Ayam Jago the writer translated into cockfight. Because the word has similar meaning of the word Cockfight namely a fight between two adult male chickens. This translation is applying the third way Larson method in translating cultural words namely equivalence by cultural substitute.
5. Menggarong Plunder * The word Menggarong in Indonesia means stealing by force (usually done by more than one person). By having such concept of Menggarong the writer translated into Plunder. Because the word has similar meaning of the word Plunder namely stealing by force and usually done by more than one person. This translation is applying the third way Larson method in translating cultural words namely equivalence by cultural substitute.
V. 2 Conclusion After reading and translating the short story of “Terjadinya Selat Bali”,the writer found a lot of words that the writer has not read yet before. It is an important thing to add the writer’s vocabulary. And many problems existing in this short story namely cultural word. In the process of translating the story, the writer got difficulties in cultural words because the writer must find the words that have the same meaning as the source language that should be expressed in the natural form of the receptor language, the writer firstly understand the concept of the source text word. Then the writer looks for options of the equivalent of the word in the target text. Finally the writer selected a word in the target text of which concept is the same as the concept in the source text.
BIBLIOGRAPHY Catford, J.C. “A Linguistic Theory of Translation”, Oxford University Press, London, 1967. Hidayat, Kidh. “Kumpulan Cerita Rakyat Nusantara”. Pustaka Agung Harapan, Surabaya, 2002.
Larson, Mildred L. “Meaning - Based Translation: A guide to cross – language equivalence. University Press of America, New York, 1984.
Nida, Eugene and Charles R. Taber, “The Theory and Practice of Translation, E.J. Brill, Leiden, 1969.
Newmark, Peter, “Approaches to Translation”, Pergamon Press, New York, 1980.
Wilkinson, David. “The Researcher’s Toolkit: The Complete Guide to Practitioner Research. RoutledgeFalmer, London, 2000.
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