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Kebebasan: Freedom or Liberty? An Analysis of Indonesian and English Keywords using NSM approach Muhammad Shohibussirri Dictionary is always used as an important reference for translation. It is thought that by solely relying on dictionary, problem of spoken and textual interaction in different languages can be easily solved. But, based on linguistic relativity paradigm (Whorf 1956), finding equivalents in translating words from one language with its cultural background to another is difficult. ‘Freedom’, ‘liberty’ and ‘kebebasan’ are one of its examples. Based on dictionaries, these three words have similar meaning. However, it is argued in this essay that ‘kebebasan’ has different meaning with freedom and liberty if it is analyzed using Natural Semantic Meta-‐language approach (Wierzbicka 1996). This study will use monolingual and bilingual dictionaries (Tim 1999, Echols & Shadily 1976 and Stevens & Schmidgall-‐Tellings 2010), Google as linguistic corpus (Baker 2009, Diemer 2012), interlinear glossing method of Malinowski (cited in Sturrock 2010) and Wierzbicka’s NSM (1996, 1997). The analysis will be done in several steps. At the beginning, the dictionaries are used to look up literal meanings of ‘kebebasan’. Then, Google Indonesia (www.google.co.id) will be used to look for the most frequent expressions
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used with ‘kebebasan’ and its collocation. Afterwards, a small corpus of daily usage of ‘kebebasan’ is created by relying on four Indonesian media (Kompas, Tempo, Media Indonesia and Antara News) and used mainly to check the contexts where the most frequent expressions are used. Next, several selected examples from this corpus will be translated using interlinear glossing to understand its contextual meaning. This ‘kebebasan’ will be explicated using NSM after considering cultural values of Indonesia. Finally, the meaning of ‘kebebasan’ will be compared to the meaning of ‘freedom’ and ‘liberty’ that has been explicated by Wierzbicka (1997) to know either their cultural similarity or difference. Wierzbicka (1997) argues that ‘freedom’ and ‘liberty’ are different in their ‘cultural’ meaning. For her, liberty is related to people’s inalienable right to do anything that they think it is right and good. The core meaning here is ‘doing’, ‘right’ and good’. Historically, this word has shifted its meaning and it is no longer associated with ability to do whatever people want to. Liberty is positive thing for people. It can be explicated as follows: (a). Everyone can think something like this: (b).
If I want to do something because I think it is good I can do it
(c).
No one can say: “this person can’t do it because I don’t want this”
(d). Everyone thinks: this is good. (p. 136)
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On the other hand, freedom relates to the ability of people to do things that they want and not to do things that they do not want to. The core meaning is ‘doing’, ‘not doing’, and ‘want’. In addition, freedom has ‘negative’ semantics: it is bad if people do not think this way (p. 129). Freedom is related to something desirable if used with preposition ‘of’ and ‘to’ and conversely, it is associated with unexpected, negative things if collocated with preposition ‘from’ (p. 131). Wierzbicka explicates freedom as follows: (a). Someone X can think something like this: (b).
If I want to do something I can do it
(c).
No one else can say to me: “you can’t do it because I don’t want this”
(d).
If I don’t want to do something I don’t have to do it
(e).
no one else can say to me: “you have to do it because I want this”
(f).
this is good for X
(g). It is bad if someone cannot think this. (p. 130)
These freedom and liberty are translated as ‘kebebasan’ in Indonesian, based on the most widely used bilingual dictionary of English into Indonesian (Echols & Shadily, 1976: 257 & 356). These two words are also translated as ‘kemerdekaan’, similar to the English ‘independence’. ‘Liberty’ differs in meaning when it is used in certain expressions, such as in ‘to take liberties’ and ‘take the liberty of’. The former means ‘bertindak melewati kesopanan, bersikap terlalu bebas’ which related to attitude and politeness (p. 356). The
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latter means ‘memberanikan diri untuk’ and it is similar to the English idiomatic expression ‘grit someone’s teeth’ (p. 356). On the other hand, ‘kebebasan’ based on Kamus Lengkap Indonesia-‐Inggris is translated as ‘liberty’ and ‘freedom’ (Stevens & Schmidgall-‐Tellings, 2010: 105). To know how they differ, co-‐text must be considered. In the expression like ‘kebebasan, persamaan dan persaudaraan’, it is ‘liberty, equality and fraternity’. In the expression related to ‘persaingan’, it is ‘freedom of competition’. Overall, the examples given are dominated by ‘freedom’ (p. 105). These two bilingual dictionaries agree that ‘kebebasan’ is best translated in English as either freedom or liberty. To select which English word is suitable in its translation, co-‐text has very important role. Furthermore, ‘kebebasan’ according to the official monolingual dictionary of Bahasa Indonesia (Tim, 1999: 104) is explained in details as follow: Kebebasan (n) keadaan bebas; kemerdekaan: manusia yang tertindas harus berjuang untuk –nya; -‐aksi politik kemerdekaan atau keleluasaan setiap warga Negara untuk melibatkan diri dl kegiatan politik (tanpa adanya berbagai paksaan dari pihak masyarakat dan pemerintah); -‐ dasar manusia hak asasi manusia; -‐ pers kebebasan mengeluarkan pikiran and pendapat melalui media massa.
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Manusia yang tertindas harus berjuang untuk kebebasannya Human who oppressed must struggle for freedom they Oppressed human must struggle for their freedom Kebebasan aksi politik: kemerdekaan atau keleluasaan setiap warga Negara untuk melibatkan diri dl kegiatan politik (tanpa adanya berbagai paksaan dari pihak masyarakat dan pemerintah) Freedom action politics: independence or scope every citizens to involve in activity politics (without any forces from party society and government) Freedom of political action: freedom or independence of every citizen to involve in political activity without being forced by government and others. Kebebasan dasar manusia: hak asasi manusia Freedom basic human: right basic human Basic freedom of human: human rights Kebebasan pers: kebebasan mengeluarkan pikiran dan pendapat melalui media massa. Freedom press: freedom issue mind and opinion through media mass Freedom of press: freedom to express thought and opinion through mass media
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This official dictionary does not give a single definition of ‘kebebasan’. Even, if it stands alone, it means more as situation (‘keadaan’) than personal right (Stevens & Schmidgall-‐Tellings, 2010:6). The meaning of this word is really dependent on what words collocate with it. In addition, the dictionary only offers little information on certain expressions used with ‘kebebasan’. Overall, the meanings given by the three dictionaries need to be further examined because of three reasons. First, the three do not consider its use in real life communication. They give more focus to co-‐text rather than context. Secondly, the three do not associate Indonesian culture to the word ‘kebebasan’. Third, although the dictionaries give information about specific expressions go with ‘kebebasan’ and few related collocations, they do not tell the most frequently used ones. The most frequent expressions signal its importance to Indonesian people and hence essential meaning is attached to them. The three also do not explain whether different collocations mean differently or not. Therefore, Google Indonesia along with a small corpus of media is needed to explain this. Having searched Google Indonesia, the word ‘kebebasan’ can be directly compounded with phrase, verb or noun. The four most appeared combinations are as follow: No
Expressions
Times
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1
‘Kebebasan beragama’
(709,000)
2
‘Kebebasan pers’
(605,000)
3
‘Kebebasan finansial’
(531,000)
4
‘Kebebasan mengemukakan pendapat’
(123,000)
The first one is compound with verb ‘beragama’. It deals with people’s right to believe one of the religions (Stevens & Schmidgall-‐Tellings, 2010:11) without being forced to follow what majority believes. This is also something that people want to have and it is already guaranteed by Indonesian constitution. The second expression is compound with noun ‘pers’. It is related to the right of press (p. 743) to report, inform, disseminate ideas and write editorials without repression from government or other authoritative institutions. This is something that desirable and to some extent, it is already achieved by Indonesian mass media. The third one is the compound with noun ‘finansial’ and it is related to finance. ‘Kebebasan finansial’ means financial situation in where people have stable and secure investment (p. 1059) and hence it allows them to have luxurious life style. This is desirable for rich people who often work to achieve this type of ‘kebebasan’. The last one is compound with phrase consisting of verb and noun, ‘mengemukakan pendapat’. It is related to the right of people to express their opinion in public (p. 645). The usage of one of these phrases in Indonesian media is as follows: “Negara-‐negara Muslim mendorong toleransi dan kebebasan beragama” (AntaraNews, 2013)
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Negara-‐negara Muslim mendorong toleransi dan kebebasan beragama Countries Muslim push tolerance and freedom religion (to be applied) Muslim countries promote tolerance and freedom of religion
Furthermore, based on Google, ‘kebebasan’ can collocate with three different prepositions. The first one is ‘untuk’, roughly equivalent to English ‘of’ and ‘for’ (p. 1074). Secondly, it is ‘dari’ that is similar to ‘from’ (p. 226). The last one is ‘daripada’ that has no equivalent of English preposition. However, in some contexts, it can be translated as ‘from’. Here are four most appeared combination with ‘untuk’ based on Google Indonesia: No
Expressions
Usage
1
‘Kebebasan untuk memilih’
(2,550,000)
2
‘Kebebasan untuk hidup’
(872,000)
3
‘Kebebasan untuk berbuat’
(484,000)
4
‘Kebebasan untuk menyatakan pendapat’
(93,000)
All of this ‘kebebasan’ has desirable meaning. ‘untuk memilih’ can be translated as ‘kebebasan’ to vote people that you like or to choose based on your preference (p. 753). ‘untuk hidup’ means to live your life (p. 361). ‘untuk berbuat’ means to do something that you want to, freedom of action (p. 105). ‘untuk menyatakan pendapat’ has the same meaning with the previous expression ‘kebebasan mengemukakan pendapat’, you are free to express
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your opinion and ideas (p. 105). Indonesian media use the third term frequently. It is for example: “Siapa pun punya hak dan kebebasan untuk menyatakan pendapat. Jadi, itu sah-‐sah saja.” (Kompas, 2013)
Siapa pun punya hak dan kebebasan untuk menyatakan pendapat. Jadi, itu sah-‐sah saja Everyone has right and freedom to express his opinion. It (rejection) is acceptable. Everyone has right and freedom of expression. It is acceptable to say so.
‘Kebebasan’ also goes with preposition ‘dari’. These are four combinations that appear most in Google search: No
Expressions
Usage
1
‘Kebebasan dari ketakutan’
(164,000)
2
‘Kebebasan dari rasa takut’
(112,000)
3
‘Kebebasan dari kemiskinan’
(49,200)
4
‘Kebebasan dari kemelaratan’
(11,200)
All of these phrases have undesirable meaning. The first and the second expression, ‘dari rasa takut’ and ‘dari ketakutan’, have similar meaning and both can be literally translated as ‘from fear’ (p. 105). However, the second term is used more frequently in daily interaction and also in media. The third expression is synonymous to the fourth. Both ‘kemiskinan’ and ‘kemelaratan’
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literally mean poverty or misery (p. 638 and p. 308). In addition, the use of ‘kemelaratan’ is very specific and it is usually associated with education, such as in: “Tujuan pendidikan harus jelas, yaitu untuk kebutuhan anak, untuk proses kebebasan mereka dari kebodohan, kebebasan dari kemelaratan” (Kompas, 2010)
Tujuan pendidikan harus jelas, yaitu untuk kebutuhan anak, untuk proses kebebasan mereka dari kebodohan, kebebasan dari kemelaratan Goals education must clear, that is for the needs children, for process freedom they from ignorance, freedom from poverty Education goals must be clear. It is for students’ necessity in the form of freedom from stupidity and freedom from poverty.
The last preposition goes together with ‘kebebasan’ is ‘daripada’. Here, the word ‘kebebasan’ has undesirable meaning. No
Expressions
Usage
1
‘Kebebasan daripada ketakutan’
(3,010)
2
‘Kebebasan daripada kemahuan’
(1420)
3
‘Kebebasan daripada paksaan dan taklid’
(26)
The first one is similar in meaning with previous expression ‘kebebasan dari rasa takut’, from fear (p. 105). The second is slightly different as this is the translation from the English phrase of ‘free will’ (‘kemauan’, p. 623).
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‘Kemahuan’ is actually not a lexicon in official dictionary of Bahasa Indonesia (Tim, 1999), but this phrase appears several times in some Indonesian websites according to Google Indonesia. The last expression above means to be free from being forced to follow anything you don’t really know without questioning (p. 987). It is a religious term. All of these phrases are rarely used by mass media. The preferred preposition used in media among these three is the first one. “Kehidupan lebih semarak di tengah suasana kebebasan daripada ketakutan.” (Media Indonesia, 20 November 2000, p.2)
Kehidupan lebih semarak di tengah suasana kebebasan daripada ketakutan Life more flamboyant in middle situation freedom from fear This life is more comfortable if there is freedom of fear
Along with the most frequent expressions, all of above explanation sufficiently informs the grammatical properties of ‘kebebasan’ in details. Their structures are herein divided into compound (in the form of specific expressions) and collocation. The compound has meaning of desirability while collocation can give desirable and undesirable meaning to ‘kebebasan’. It depends on the type of preposition that is used. The most desired ‘kebebasan’ for Indonesian people are to vote, to live and to choose religions. In addition, it is only ‘kebebasan’ related to express opinion that appear
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frequently both in compound and collocation. On the other hand, the most undesired ‘kebebasan’ are from fear, poverty and misery. These structurally appear only in collocation. Weirzbicka (1997) argues that freedom in English has ‘negative’ and ‘positive’ semantics, depending on what preposition collocate with it (p. 131). Liberty has no such collocation; even it is impossible to occur with ‘from’ (p. 130). However, it is possible for liberty to be collocated with ‘of’ and ‘to’ for example but it does not carry systematic meaning as in ‘freedom’ (p. 134). With regard to collocation and its meaning, ‘freedom’ in English is similar to ‘kebebasan’ in Indonesian. ‘Freedom from’ is followed by something undesirable like ‘freedom from oppression’ and ‘harrasment’. It is similar to ‘kebebasan dari’ and ‘kebebasan daripada’ in Indonesian. ‘Freedom of’ and ‘freedom to’ is followed by something expected and desirable such as ‘freedom of action’ and ‘freedom to emigrate’. It is also similar to ‘kebebasan untuk’ in Indonesian. One interesting thing here is that the grammatical properties of ‘kebebasan’ in Indonesian is ‘richer’ than ‘freedom’ in English. ‘Kebebasan’ can be compounded with phrase, verb and noun and if so, they have ‘positive’ semantics. The meaning is always desirable. Conversely, ‘freedom’ does not have this property with such systematic meaning.
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Grammatically, the above explanation confirms that ‘kebebasan’ has slight similarity to ‘freedom’ in terms of collocation. Here, ‘kebebasan’ is very different to ‘liberty’. However, cultural aspects are not taken into account yet. In terms of culture, there is one important related keyword that must be put into consideration to comprehend ‘kebebasan’. This is ‘kebebasan yang bertanggung jawab’. It is one of highly regarded local value and traditional wisdom of Indonesian people (Krisna, 2008). ‘Kebebasan yang bertanggung jawab’ is an expression that has significant meaning in understanding ‘kebebasan’. The adjectival phrase ‘yang bertanggung jawab’ is literally close in meaning to the English ‘responsible’ (Stevens & Schmidgall-‐Tellings, 2010: 996). This expression is part of daily life of Indonesian people when they use their ‘kebebasan’. Even, this concept is part of civic education, a compulsory subject, formerly called ‘PKN’ (the citizenship education), in Indonesian high schools. Students are formally taught this concept, especially those schools located in Java, Sumatra, Sulawesi and Kalimantan (Simanjuntak 2006, Abdulkarim 2006, Mukhlisin 2007, Nurdiaman 2007). The four books offer various yet complementary explanations of ‘kebebasan yang bertanggung jawab’. However, the most comprehensive definition that covers explanations given by the books is as follow: ‘Digunakan berdasarkan ketentuan peraturan perundang-‐undangan dengan tetap menjaga keharmonisan hubungan sesama warga Negara, menjunjung
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tinggi harkat dan martabat bangsa yang beradab dalam koridor pancasila’ (Rauf, et.al, 2010)
Digunakan berdasarkan ketentuan perundang-‐undangan dengan tetap menjaga keharmonisan hubungan sesama warga negara Used based regulations with steady keeping harmonies relationship each other citizens Used based on regulations by keeping harmonies with other citizens Menjunjung tinggi harkat dan martabat bangsa yang beradab dalam koridor pancasila Uphold high dignity and prestige nation that civilized n within corridor Pancasila Keep dignity of our civilized nation based on the five principles (Pancasila)
Based on this, ‘kebebasan yang bertanggung jawab’ has something to do with regulations, nation’s dignity and values of the five principles of Indonesia (Pancasila). Here, regulation is the law. It means that the law-‐breaking actions, although on behalf of personal right, will get punishment. As examples, two people are criminalized in Indonesia because of this. In twitter, a man has accused a political party member of doing corruption without legal evidence. The other person, a woman, has sent a letter of an international hospital’s bad services to mass media. Feeling that the hospital has given their best service and that the person did not directly complain to them, the hospital reported her to police and the woman was tried in court. The two
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are at later stage imprisoned because their actions are considered as not ‘bertanggung jawab’. It is blasphemy (Tempo, 2013). Nation’s dignity in this ‘kebebasan’ means the traditional wisdom in Indonesia such as ‘gotong royong’ (collectivism) in the society. In using ‘kebebasan’, Indonesian must consider others by not being selfish and individual. In addition, relating ‘kebebasan’ to the Indonesian five principles means that in using ‘kebebasan’, it must be in accordance with religious teachings and norms, including Islam, Christian and Buddha. It will not be considered as ‘kebebasan mengemukakan pendapat’ when people do something but it clearly violates the principles of certain religion. For example, it is not ‘kebebasan’ to draw the figure of prophet Muhammad and publish it in mass media. It is because one of the rules in Islam is that people are not allowed drawing the prophet by whatever means. If people do so, it is called ‘penghinaan’, roughly translated to English as ‘insult’ (Stevens & Schmidgall-‐Tellings, 2010:364). "Kami setuju kebebasan berekspresi, tapi harus membebaskannya dari kebebasan yang menghinakan agama dan tokoh-‐tokoh suci agama” (Kompas, 2012)
Kami setuju kebebasan berekspresi, tapi harus membebaskannya dari kebebasan yang menghinakan agama dan tokoh-‐tokoh suci agama
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We agree freedom express, but must release it from freedom that insulting religion and figures holy religion We are agree with freedom of expression as long as it excludes insulting religion and its holy figures
Another good case to explain this is the famous Buddha Bar. For the sake of business, a company in Jakarta have opened a bar using the brand ‘Buddha’. It then got protests and temporarily closed. "Ini untuk kepentingan bersama. Kami tidak ingin muncul bar lain yang memakai nama atau simbol agama (Kompas, 2009).
Ini untuk kepentingan bersama. Kami tidak ingin muncul bar lain yang memakai nama atau symbol agama. This (protest for using Buddha as brand) for affairs collective. We don’t want appear bar another that using name or symbol religion This is for the sake of common good. We want to prevent other bars using the name or symbol of religion.
The youth organization of Buddha protested the company who run a big, famous bar in the capital city as it uses Buddha as their commercial brand. Buddhist people think that it is not part ‘freedom’; it is more about using word inappropriately. It is insult. People agree with them. There are no NGO activists agree with this bar brand. There is no one who defend the bar managements when the youth demanded the bar to change their brand.
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Furthermore, the youth state that if the government does not take action in this case, the insult of religion would continue in the future (Kompas, 2009). Using cultural explanation of ‘kebebasan yang bertanggung jawab’, it now can be seen that ‘kebebasan’ in Indonesian is slightly different with ‘freedom’, although the collocation confirms their similarity. Freedom is based on what people want (Wierzbicka, 1997:130). ‘Kebebasan’ is about ‘doing’ and not ‘doing’ but not on the basis of what people want. It is because of something else. Furthermore, ‘kebebasan’ does not have a more ‘negative’ orientation as in ‘freedom’ -‐it is always bad if people cannot think about freedom (Wierzbicka, 1997:129-‐30). Here, ‘kebebasan’ is narrower in meaning than freedom. Conversely, ‘kebebasan’ is closer in meaning with ‘liberty’ to some extent, although they are clearly different in grammatical properties. However, the core meaning between them is strikingly different. The main concept of liberty is that people have “inalienable right to do what they think is right and good” (Wierzbicka, 1997:136) and when people think this way, it is good. ‘Kebebasan’ is an alienable right. But, to judge that something is ‘right and good’, people of Indonesia will not base it on mere logical consideration and personal assessment as it is in ‘liberty’. It is based on people consideration in general that collectively formulated as cultural value. The culture influences the way the people of Indonesia think, as in linguistic relativity (Hill and
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Manheim 1992). ‘Kebebasan’ for Indonesian is always good and it is ‘kebebasan’ if in accordance with people’s culture. In short, ‘kebebasan’ is about ‘doing’ something that ‘considered good’ and ‘not doing’ something that ‘considered not good’ on the basis of regulation, local wisdom and religious teachings. It is good if people know to do something when it is allowed and it is also good not to do something when it is disallowed. Therefore, by combining the analysis of the compound, collocation and ‘kebebasan yang bertanggung jawab’, ‘kebebasan’ in Indonesian can be explicated as follows: Kebebasan (a). Someone X can think something like this: (b).
If I want to do something I can do it
(c).
I can do something when people think that this something is good
(d).
If I want to do something, I cannot do it
(d).
I cannot do something when people think that this something is
bad (e). It is good if people think like this
Translating keywords is difficult because they carry different cultural aspects. The monolingual and bilingual dictionaries used here only offer simple meaning and it does not inform the cultural specificity of ‘kebebasan’. However, by using NSM, the word ‘kebebasan’ is proven to be specific and
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culturally different from ‘freedom’ and ‘liberty’, two important values in Western democracy. Since Indonesia does not have their equivalent, is ‘demokrasi’ in Indonesia essentially the same with Western democracy? Is it only similar in terms but different in principles? Can the political system in Indonesia be called democracy? These are interesting questions that need to be studied further. References Books and Dictionaries Abdulkarim, A 2006, Pendidikan Kewarganegaraan: Membangun Warga Negara Yang Demokratis, Grafindo, Jakarta. Baker, P 2009, Computational Linguistics Corpora, Continuum, London. Diemer, S 2012, Corpus Linguistics with Google?, Universität des Saarlandes, Saarbrucken. Echols, J & Shadily, H 1976, Kamus Inggris – Indonesia, Gramedia Pustaka Utama, Jakarta. Hill, JH & Bruce, M 1992, Language and World view, Annual Review of Anthropology, vol. 21, pp. 381–406. Krisna, A 2008, Niti Sastra Kebijakan Klasik Bagi Manusia Indonesia Baru, Gramedia, Jakarta. Mochlisin 2007, Kewarganegaraan: Pelajaran Kewarganegaraan untuk SMP, Interplus, Jakarta. Nurdiaman, A 2007, Pendidikan Kewarganegaraan: Kecakapan Berbangsa dan Bernegara, Pribumi Mekar, Bandung.
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Rauf, et al 2012, Indeks Demokrasi Indonesia 2010: Kebebasan yang bertanggung jawab dan substansial: sebuah tantangan, BPS, Jakarta. Simanjuntak, PNH 2006, Pendidikan Kewarganegaraan untuk SMP/MTs Kelas VII, Grasindo, Jakarta. Stevens, AM & Schmidgall-‐Tellings 2010, Kamus Lengkap Indonesia-‐Inggris: A Comprehensive Indonesian-‐English Dictionary (2nd Ed), Mizan Pustaka, Bandung. Sturrock, J 2010, Writing between the lines: the language of translation, in M. Baker (ed.), critical reading in translation studies, Routledge, New York, pp. 49-‐64. Tim Penyusun Kamus PPPB 1999, Kamus Besar Bahasa Indonesia (Edisi tiga), Balai Pustaka, Jakarta. Wierzbicka, A 1996, Semantics, Primes and Universals, Oxford University Press, Oxford. Wierzbicka, A 1997, Understanding cultures through their key words: English, Russian, Polish, German and Japanese. Oxford University Press, Oxford and New York. Whorf, BL 1956, Language, Thought and Reality, MIT Press, Cambridge. Linguistic Corpus Reference from Media Kompas 2013 Asril, S 2013, Foke: Yang Nilai Pantas Jadi Dubes atau Tidak Pemerintah dan DPR, Jakarta, viewed 19 September 2013 http://nasional.kompas.com/read/2013/09/18/1413227/Foke.Yang.Nilai.P antas.Jadi.Dubes.atau.Tidak.Pemerintah.dan.DPR Kompas 2009 BOB 2009, AMB: Kami Tak Ingin Ada Bar Bernama Agama, Jakarta, viewed 19 September 2013 http://megapolitan.kompas.com/read/2009/03/05/14590192/AMB.Kami.T ak.Ingin.Ada.Bar.Bernama.Agama.
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Kompas 2012 Febrianto, L 2012, PKS Minta Kebebasan Ekspresi Tak Anarkis, Jakarta, viewed 18 September 2013 http://megapolitan.kompas.com/read/2012/09/30/18011117/PKS.Minta.K ebebasan.Ekspresi.Tak.Anarkis?utm_medium=referral&utm_source=pulsene ws. Antaranews 2013 Frislidia 2013, HRWG: negara-‐negara muslim dorong toleransi dan kebebasan beragama. Antaranews, Jakarta, viewed 18 September 2013 http://www.antaranews.com/berita/381989/hrwg-‐negara-‐negara-‐muslim-‐ dorong-‐toleransi-‐dan-‐kebebasan-‐beragama. Kompas 2010 LTF 2010, Untuk Siapa (Masalah) Pendidikan Kita? Jakarta, viewed 18 September 2013 http://edukasi.kompas.com/read/2010/08/26/15201616/Untuk.Siapa.Mas alah.Pendidikan.Kita-‐7. Tempo 2013 Safenet & Yandi 2013, Tak Hanya @benhan, Ini 'Korban' UU ITE, Jakarta, viewed 18 September 2013 http://www.tempo.co/read/news/2013/09/06/063510985/Tak-‐Hanya-‐ benhan-‐Ini-‐Korban-‐UU-‐ITE/1/3. Appendix Google search engine, set to Bahasa Indonesia (www.google.co.id), was used to search all of those expressions in a single day, October 22nd 2013. Google will display different calculation of occurence times of this ‘kebebasan’ when it used in different time. However the difference is very slight and not significant. The order or the rank will remain the same. Here is the frequency of compound and collocation of ‘kebebasan’:
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No
Expressions
Usage
1
‘Kebebasan beragama’
(709,000)
2
‘Kebebasan pers’
(605,000)
3
‘Kebebasan finansial’
(531,000)
4
‘Kebebasan mengemukakan pendapat’
(123,000)
No
Expressions
Usage
1
‘Kebebasan untuk memilih’
(2,550,000)
2
‘Kebebasan untuk hidup’
(872,000)
3
‘Kebebasan untuk berbuat’
(484,000)
4
‘Kebebasan untuk menyatakan pendapat’
(93,000)
No
Expressions
Usage
1
‘Kebebasan dari ketakutan’
(164,000)
2
‘Kebebasan dari rasa takut’
(112,000)
3
‘Kebebasan dari kemiskinan’
(49,200)
4
‘Kebebasan dari kemelaratan’
(11,200)
No
Expressions
Usage
1
‘Kebebasan daripada ketakutan’
(3,010)
2
‘Kebebasan daripada kemahuan’
(1420)
3
‘Kebebasan daripada paksaan dan taklid’
(26)
22
