Unud-277-2084068103-Chapter IV Analysis and Discussion

CHAPTER IV
ANALYSIS AND DISCUSSION OF IDEOLOGY OF TRANSLATION OF

CULTURAL TERMS
This chapter is concerned with the analysis of the translations of cultural
terms, from Indonesian into English, found in the novel Gadis Pantai and their
translations in The Girl from the Coast. There are 163 cultural terms identified in
the novel. The data are presented both in the source language, Indonesian, and in
the target language, English. The cultural terms analyzed are limited to the level
of words, phrases, and expressions. The cultural terms and their translations are
classified into categories as proposed by Newmark (1988:95) and analyzed
descriptively. Then, after the analysis, they are also analyzed to find what
techniques of translation applied in the translations of those cultural terms
(Molina and Albir,2002:509). After identifying and analyzing the techniques of
translation, it is getting much easier to find whether a cultural term translated
receives a source-oriented treatment, foreignization ideology of translation, or a
target-oriented treatment, domestication ideology of translation (Venuti,1995).
The last is, then, to identify factors leading to the application of the ideology of
translation to the translations of those cultural terms.
4.1 Categories of Cultural Terms
The analysis of each category of cultural terms is made by presenting
some examples considered as representative data; this means that not all
translations of cultural terms from SL into TL are analyzed. Only the interesting
cases of cultural terms are prioritized to be presented as the representative data.
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Newmark (1988:95) discusses the translation of „foreign‟ cultural words in the
narrow sense. He classifies culture-specific terms into five categories.
4.1.1 Ecology
There were many cultural terms closely related to ecology found in the
novel Gadis Pantai and their translations in the Girl from the Coast. The data
found are as follows:
4.1.1.1 Terms closely related to fauna
The terms related to fauna refer to animals that live in a particular place.
There is only one data found considered a term closely related to fauna as follows:
109
No. Data SL TL
1 109 Mardinah tak menyahut. Ia Mardinah paused as if studying

celupkan cantingnya ke dalam the question before dipping the
belanga kecil lilin cair dan small bowl of her wax writer
melukis cucuk burung garuda into a pot of melted beeswax.
di atas kain (GP,2003:129). After carefully positioning the
writer over a piece of white
cloth, she began to draw an
eagle‟s beak
(TGFTC,2002:126).
In the data above, burung garuda is translated into eagle. In Indonesian
culture, burung garuda is a mythical bird that transported the god Vishnu through
space (Stevens and Tellings,2004:298). It is a mythical bird or bird-like creature
that appears in both Hindu and Buddhist mythology. Garuda is depicted as having
the golden body of a strong man with a white face, red wings, and an eagle's beak
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and with a crown on his head. It has been used as the symbol of the Republic of
Indonesia. Eagle is a large bird of prey, a bird that kills other creatures for food,
with a sharp curved beak and very good sight (Hornby,2005:480). It means that
eagle in target language is equivalent to the term burung garuda. To make it more
natural to the target language readers, the translator renders the term burung
garuda into eagle since the term eagle is more acceptable in the target language
culture.
4.1.1.2 Terms closely related to geographical features
Terms related to geographical features refer to the weather, hills,
mountains, seas, lakes, etc. of a particular place. There is one identified data
considered as a term closely related to geographical features. The identified
cultural term closely related to geographical features is found in the following
data:
144
No. Data SL TL
1 144 “Tak mungkin, mana bisa “Impossible! How could I hand

sawah-sawah diserahkan?” over rice fields to you?”
(GP,2003:220). (TGFTC,2002:225).
In the data above, sawah-sawah is translated into rice fields. The term
sawah refers to a field used for growing rice and other semi-aquatic crops, and
there are drainage or irrigation channels all over the sawah. Sawah is a typical
feature of rice farming in Indonesia that the term sawah is very familiar to the
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people of Indonesia. Rice field refers to a field planted with rice growing in water.
It means that rice fields in target language is equivalent to the term sawah-sawah.
4.1.2 Material Culture
4.1.2.1 Terms closely related to clothes
Terms related to clothes refer to things, e.g. dresses that are worn by
particular people in a particular place and time. There are nine data closely related
to clothes identified. They can be seen in the following data:
1 2 29 32 81 100 146 150 163
For the analysis of cultural terms closely related to clothes, three representative
data are taken as examples as presented below:
No. Data SL TL
1 1 Ia dibawa ke kota. Tubuhnya She was taken to the city,

dibalut kain dan kebaya yang where her body was wrapped
tak pernah diimpikannya bakal in lengths of batik cloth and
punya (GP,2003:12). her torso cloaked in finely
embroidered kebaya she had
never before dreamed of
owning (TGFTC,2002:4).
2 163 Gadis Pantai bersimpuh She fell to the ground, kissing

mencium kaki bapak. Kainnya her father‟s feet. Her batik
bergelimangan pasir basah wrap was covered with sand
(GP,2003:269). (TGFTC,2002:272).
3 32 Bujang itu mengeluarkan The servant a white prayer

selembar mukenah putih dan cloak with which she covered
mengenakannya pada Gadis the girl‟s head and body
Pantai (GP,2003:35). (TGFTC,2002:29).
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The terms and their translations can be tabulated as follows:
Table 4.1
Terms closely related to clothes
No. SL TL
1 Kain Batik cloth
Batik
2 Mukenah White prayer cloak
The term kain, in data (1) and (163), is translated into lengths of batik
cloth and batik. Kain is a length of cloth measuring approximately 2½ yards x 1¹/5
yards, made of cambric-based batik, lurik (in Java), cotton interwoven with silk or
metallic thread (in Bali), heavy silk interwoven with gold and metallic thread (in
Sumatra), worn as a wraparound, ankle-length skirt (Stevens and
Tellings,2004:436). Batik is painted and patterned fabric or cloth (Stevens and
Tellings,2004:97). The translator understands the Indonesian culture, especially
Javanese culture, well; he concludes that every kain worn by women in Java is a
batik-patterned kain. The literal meaning of kain itself is cloth. However, if the
translator rendered the term kain into cloth, the meaning would be very general.
That is why he prefers rendering kain into batik to cloth. The term batik is much
more specific and the advantage of the translation of kain into batik is that the
target language readers will become more familiar with Indonesian culture,
especially Javanese.
In data (32), the term mukenah is translated into white prayer cloak.
Mukenah is the white veil worn by women when performing the salat (Stevens
and Tellings,2004:645). Salat means prayers, ritual prayers prescribed by Islam to

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be recited five times a day at stipulated times and in a stipulated way using Arabic
phrases; the prayers are Magrib (sunset prayer), Isya (early evening prayer),
Subuh (dawn prayer), Lohor (noon prayer), Asar (afternoon prayer). Most
Indonesian citizens are Muslems, especially those living in the islands of Sumatra
and Java. Mukenah is a white cloak worn to cover a woman‟s head and body at
prayers. Cloak is a type of coat that has no sleeves, fastens at the neck and hangs
loosely from the shoulders, worn especially in the past (Hornby,2005:277). A
cloak itself is a type of loose garment that is worn over indoor clothing and serves
the same purpose as an overcoat; it protects the wearer from the cold, rain or wind
for example. Based on the definitions of the words mukenah and cloak, it is very
clear that they do not share exactly the same features, e.g. mukenah is worn by
women to cover head and body when performing Muslim prayers, while cloak is
worn for protection against bad weather. However, in the translation of mukenah
into white prayer cloak above, the translator explains it more deeply by adding
with which she covered the girl‟s head and body to let the target language readers
know what mukenah is for. It means that white prayer cloak is equivalent to the
term mukenah.
4.1.2.2 Terms closely related to food
Terms related to food refer to something that people and animals eat.
There are 13 data closely related to food identified. They can be seen in the
following data:
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38 43 66 83 104 119 127 129 130 132

139 141 159
Among the data mentioned above, three representative data are taken as examples.
The three representative data are presented as follows:
No. Data SL TL
1 127 Cuma setahun sekali Such festivity and gaiety

kegirangan dan kedamaian usually came but once a year,
semacam ini terjadi: di waktu on the day of Pilgrim‟s
lebaran haji, dan seluruh Homecoming, the tenth day of
kampung nelayan turun ke laut, the twelfth month on the
menyerahkan ketupat pada Moslem calendar, when the
dewa laut, meminta berkah dan families of the fishermen
memohon jangan hendaknya gathered on the shore to offer
diganggu dalam pekerjaan packets of cooked rice to the
sehari-hari (GP,2003:170). gods of sea and to pray for
their blessings in return and
that they not be bothered by the
gods when doing their work
(TGFTC,2002:170).
2 38 Bersyukurlah di sini kau selalu Well, you can be thankful

akan makan nasi. Insya Allah. there‟s always rice to eat here.
Tuhan akan selalu memberkati Praise Allah, God always
(GP,2003:40). provides (TGFTC,2002:34).
3 141 Kami orang-orang miskin saja, We‟re poor people who don‟t
setahun sekali saja makan nasi eat unmixed rice but once a
(GP,2003:217). year (TGFTC,2002:223).
The terms related to food above and their translations can be tabulated as follows:
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Table 4.2
Terms closely related to food
SL TL
No.
1 Ketupat Packets of cooked rice
2 Nasi Rice
Unmixed rice
In data (127), ketupat is translated into packets of cooked rice. Ketupat is
rice-cake snack cooked in a small container of woven young coconut leaves
(Stevens and Tellings,2004:497). It is made from rice that has been wrapped in
woven young coconut leaves pouch and boiled. As the rice cooks, the grains
expand to fill the pouch and the rice becomes compressed. Ketupat is very
familiar in Indonesia, especially in Javanese and Balinese culture; everyone in
Indonesia knows what ketupat is. There are many varieties and shapes of ketupat,
e.g. ketupat nasi – wrapped in a square shape and ketupat pulut – wrapped in a
triangular. Since western culture does not have ketupat, the translator renders it
into packets of cooked rice even though it cannot represent the exact meaning of
the ketupat itself.
In data (38) and (141), nasi is translated into rice and unmixed rice. Nasi
means cooked rice (Stevens and Tellings,2004:657). The first equivalent, rice, is
very common in Indonesian. When an Indonesian translator renders the word rice
into Indonesian, he will face some confusion over what the possible meaning of
the word rice is; it is ambiguous. Rice, if translated into Indonesian, has several
possible meanings, they are nasi; cooked rice, padi; the rice plant, gabah; rice in
the husk, and beras; uncooked rice with the husk removed. Cooked rice or nasi is
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very essential in every meal for Indonesians. As far as the second equivalent,
unmixed rice, is concerned, it seems that the translator exactly knows and
understands the social and cultural situation at the time the story in the novel took
place. Unmixed rice means unmixed cooked rice. In the past, commoners (the
poor) seldom (or even never) ate cooked rice. They usually ate dried cassava as a
substitute for cooked rice, mix of rice and corn, etc. Only those who were in a
position of high social rank eating cooked rice. The translator prefers translating
nasi, in this case, into unmixed rice to just rice since he comprehends the social
and cultural situation of Indonesians, especially Javanese, at that time.
4.1.2.3 Terms closely related to house; household goods and house

surroundings
Terms related to house; household goods and house surroundings refer to
things around the house and the surrounding areas where people live. There are 15
terms closely related to house; household goods and house surroundings found as
shown in the following data:
3 4 10 12 22 26 70 74 80 99
106 107 125 148 152
Among the data mentioned above, six representative data are taken as examples.
The six representative data are presented as follows:
No. Data SL TL
1 99 Gadis Pantai meletakkan The girl put down the small

cantingnya, dan mori yang brass wax writer in her hand
baru setengah terbatik ia and loosely rolled the half-
gulung dan gantungkan pada finished cloth on which she‟d
jagangnya (GP,2003:123). been working
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(TGFTC,2002:120).
2 10 ..tapi matanya tertebar kemana- His eyes scanned the

mana, akhirnya berhenti pada surroundings until coming to
gapura yang hendak dilaluinya rest on a large gateway
(GP,2003:15) through which they had to pass
(TGFTC,2002:8).
3 12 ..sebuah pendopo dengan tiga A traditional pendopo-style

baris tiang putih (GP,2003:16). structure, the roof of which
was supported by three
parallels rows of columns
(TGFTC,2002:9).
4 70 Antara ruang tengah dan Separating the central hall from

pendopo menganga sebuah the traditional reception hall
pintu raksasa.. (GP,2003:79). beyond was a mammoth set of
doors. (TGFTC,2002:75).
5 80 Ia dengar bendi berhenti, di She heard his carriage stop

depan pendopo (GP,2003:88). outside the receiving pavilion
(TGFTC,2002:85).
6 148 Pada suatu hari yang cerah One day not long afterward, a
datang seorang Tionghoa Chinese man came to the house
diteima menghadap Bendoro di to see the Bendoro, who
pendopo (GP,2003:239). received him in the open-air
reception hall
(TGFTC,2002:242).
The terms closely related to house; household goods and house surroundings and
their translations can be tabulated as follows:
Table 4.3
Terms closely related to house; household goods and house surroundings
No. SL TL
1 Canting Brass wax writer
2 Gapura Gateway
4 Pendopo Pendopo-style structure
Traditional reception hall
Receiving pavilion
Open-air reception hall
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In data (99), canting is translated into brass wax writer. Canting is a small
copper vessel with a spouted nib for applying melted wax to fabric being batiked
(Stevens and Tellings,2004:182). A traditional canting used for making a batik
cloth is a small tool made from copper and bamboo as its handle. A canting
consists of three parts; they are nyamplung; a central reservoir that holds melted
wax paint, cucuk; a nib used for releasing the melted paint from the reservoir, and
gagang; a handle which is commonly made from wood or bamboo. Brass wax
writer is the closest equivalent to the word canting. Wax writer acts the same way
as a pen does. It also has a central reservoir, a nib, and a handle which is
commonly made from iron or brass. Brass wax writer is culturally acceptable to
the target language readers.
In data (10), gapura is translated into gateway. Gapura is a structure or
entrance or gate by which we can enter a building or place. Gapura is often found
in temples or Balinese places of worship since it is the most important element in
Hindu architecture. Gapura in data (10) above is translated into gateway. Gateway
is an opening in a wall or fence that can be closed by a gate (Hornby,2005:641).
However, the word gateway itself does not mean gapura. Gapura is a symbol or
icon of an area because it is the first structure seen when one is entering an area or
a building. The translator translates it into gateway since this is very popular to
the target language readers, the target language culture does not have an
architectural structure which is exactly equivalent to gapura.
In data (12), (70), (80), and (148), pendopo is translated into pendopo-style
structure, traditional reception hall, receiving pavilion, and open-air reception

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hall. Pendopo is large open pavilion-like veranda at the front of a big house where
guests are entertained and wayang performances to celebrate family events are
held (Stevens and Tellings,2004:730). It is a fundamental element of Javanese
architecture; a large pavilion-like structure built on columns. It is open all sides
and provides shelter from the sun and rain. A pendopo is a ritual space primarily
intended for ceremony. It also has other purposes such as receiving guests. Hall is
a building or large room for public meetings, meals, concerts, etc.
(Hornby,2005:699), pavilion is a temporary building used at public events and
exhibitions; a building that is meant to be more beautiful than useful, built as a
shelter in a park or used for concerts and dances (Hornby,2005:1112). Since the
target language culture does not have the same concept of building as pendopo,
the translator tries to render the word pendopo into four different translations and
the closest equivalent to the word pendopo is open-air reception hall.
4.1.2.4 Terms closely related to transports
Terms related to transports refer to vehicles used by people in a particular
place. There are five terms closely related to transports identified in the data
source of the study. They can be found in the following data:
5 50 113 120 143
Among the data mentioned above, three representative data are taken as examples.
The three representative data are presented as follows:
No. Data SL TL
1 50 “Bendi!” suruh sediakan bendi “The carriage! Prepare the

(GP,2003:54). carriage for me.”
50
(TGFTC,2002:48).
2 143 Dia akan melihat sawah dan ..he can go take a look at
rumah dan juga delman- those fields, houses, and
delman itu (GP,2003:220). carriages of yours
(TGFTC,2002:225).
3 5 Iring-iringan hanya terdiri dua The bridal procession

dokar ‘kretek’.. (GP,2003:12). consisted of just two
carriages.. (TGFTC,2002:4).
The terms closely related to transports and their translations above can be
tabulated as follows:
Table 4.4
Terms closely related to transports
No. SL TL
1 Bendi
Delman-delman Carriage/Carriages
Dokar „kretek‟
In data (50), (143), and (5), the terms bendi, delman, and dokar „kretek‟
are translated into carriage. Bendi is a two-wheeled horse-drawn carriage
(Stevens and Tellings, 2004: 118). Delman is a two-wheeled horse-drawn carriage
with the passenger seats right across the axle-tree and a small door at the back; the
cabman sits on the bench placed parallel with the axle-tree in front of the
passenger seats (Stevens and Tellings,2004:234). Dokar is a two-wheeled, horse-
driven cab (Stevens and Tellings,2004:248); kretek itself means a horse-drawn
cart. Carriage itself is a road vehicle, usually with four wheels, that is pulled by
one or more horses and was used in the past to carry people (Hornby,2005:225).
From the definitions above, it can be seen that the translations of bendi, delman,
and dokar „kretek‟ into carriage are equivalent since they have several similar
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semantic components; road vehicles, pulled by a horse or horses. Although
carriage is a four-wheeled road vehicle that is pulled by one or more horses but in
general, their forms and functions are the same.
4.1.2.5 Terms closely related to medium of exchange
There are only four terms closely related to medium of exchange found in
the data source. They can be seen in the following data:
49 67 121 142
Among the data mentioned above, one representative data is taken as an example
of the analysis. The representative data is presented as follows:
No. Data SL TL
1 67 Sekarang emak harus Now her mother would be

menumbuk sendiri udang performing that task alone, all
kering buat dapatkan uang for the few cents that she
beberapa benggol dari orang would receive from the
Tionghoa dari kota itu Chinese trader from town
(GP,2003:69). (TGFTC,2002:62).
In data (67) above, benggol is translated into cents. Benggol is similar to a
two-and-a-half-cent coin (Stevens and Tellings,2004:119). This medium of
exchange was used during the Dutch colonial period in the past. However, at
present benggol is not in use anymore. Cent is a coin and unit of money worth 1%
of the main unit of money in many countries, for example of the US dollar or of
the euro (Hornby,2005:237). The translator renders it into cents since target
language culture does not have the same and exact term to represent benggol so
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that it sounds natural. The translation of benggol into cent in the target language is
culturally acceptable to the target language readers.
4.1.3 Social Culture
4.1.3.1 Terms closely related to work
There are 15 terms closely related to work found. They can be seen in the
following data:
21 25 52 55 57 60 65 68 85 93
94 114 151 155 158
Among the data above, six representative data are taken as examples of the
analysis. The six representative data are presented as follows:
No. Data SL TL
1 60 Dan pada suatu sore, datang One evening, a recitation

seorang guru mengaji teacher came to the house to
mengajar Gadis Pantai teach the girl how to
membaca huruf-huruf suci, pronounce the curvy letters
yang tercetak di atas kertas from which holy words were
suci (GP,2003:60). formed (TGFTC,2002:54).
2 85 Ahai, guru ngaji yang ajari It‟s your Koran teacher who‟s
kau seperti itu? been teaching you these things
(GP,2003:104). (TGFTC,2002:102).
3 94 “Siapa guru ngajimu?” “Who is your religious

“Haji Masduhak, pamanda.” teacher?”
(GP,2003:117). “Haji Masduhak, Uncle.”
(TGFTC,2002:114).
4 158 “Mungkin soal surau. Aku “Why? To talk about building

sudah bilangkan pada a mosque?” The girl then
Bendoro di sana sudah hastened to add, “I told him the
dirikan surau, guru ngajinya village already had a mosque
cukupan, dan anak-anak and a teacher and that the
sudah mulai belajar ngaji dan children were learning to recite
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bahasa Arab.” the Koran and studying Arabic

(GP,2003:254). (TGFTC,2002:257).
5 114 “Kau pernah ke kampung The girl ignored the comment,

nelayan, man?” Gadis Pantai focusing her attention on the
bertanya pada kusir tanpa driver instead: “Have you ever
mengacuhkan kata-kata been to a fishing village?”
Mardinah (GP,2003:142). (TGFTC,2002:139).
6 65 Sahaya bertemu seorang ..but then I met a man, one of

lelaki dan kawin. Orang itu the Bendoro‟s drivers, and we
tukang bendi Bendoro got married (TGFTC,2002:58).
(GP,2003:64).
The terms closely related to work and their translations can be tabulated as
follows:
Table 4.5
Terms closely related to work
No. SL TL
1 Guru mengaji/Guru ngaji Recitation teacher
Koran teacher
Religious teacher
Teacher
2 Kusir Driver
Tukang bendi
In data (60), (85), (94), and (158), guru (me) ngaji is translated in several
different ways; recitation teacher, Koran teacher, religious teacher, and teacher.
Guru (me) ngaji is someone who teaches the elementary principles of Islam, such
as Koranic reading, in a mosque, musholla, or village (Stevens and
Tellings,2004:337). Mengaji refers to an activity of reading the Koran by the
followers of Islam. Guru (me) ngaji is very popular in Indonesia since the
majority of the people of Indonesia are Muslims, the followers of Koran. Among
the four translations of guru (me) ngaji made by the translator, Koran teacher is
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the closest equivalent to guru (me) ngaji, the others; recitation teacher, religious
teacher, and teacher, are too general.
In data (114) and (65), kusir and tukang bendi are translated into driver.
Kusir is a driver or coachman of a horse-drawn carriage (Stevens and
Tellings,2004:540). Tukang bendi also means a cart driver, while driver in the
target language means a person who drives a vehicle (Hornby,2005:469). Based
on the definitions, it is clear that in source language culture the terms kusir and
tukang bendi are very specific, while driver is too general. Since target language
culture does not have a term which is exactly the same as the term kusir and
tukang bendi, the translator then renders it into driver, it is very acceptable to the
target language readers.
4.1.3.2 Terms closely related to leisure
There are only three terms closely related to leisure found. They can been
in the following data:
9 108 110
Among the data above, one representative data is taken as an example of the
analysis. The representative data is presented as follows:
No. Data SL TL
1 110 Setiap istri pembesar All the wives of important

mempunyai kesenangannya, men have their own pastimes.
yang satu main ceki, yang lain Some like to play cards,
main cinta, tapi Mas Nganten others take lovers, but all you
cuma sibuk di rumah seperti do is stay at home, like you‟re
pesakitan (GP,2003:129). sick or something
(TGFTC,2002:126).
55
In data (110), the term main ceki is translated into play cards. Cultural
adaptation occurs in the translation of main ceki into play cards. In addition, main
ceki is very specific, while play cards is too general or broad; main ceki which
refers to a definitive kind of game is translated into play cards which is very
general and broad, it can refer to any kinds of card games.
4.1.3.3 Terms closely related to personal names and terms of address
There are 19 terms identified as terms closely related to personal names
and terms of address. They can be found in the following data:
19 36 37 41 42 48 59 86 87 88
89 90 95 115 128 134 140 156 161
Among the data above, two representative data are taken as examples of the
analysis. The two representative data are presented as follows:
No. Data SL TL
1 42 Mengapa bicara saja tidak Why couldn‟t she make herself

berani, sedang ia suka open her mouth? If she were at
memekik-menjerit panggil- home, she‟d have no problem
panggil si Kuntring, screaming at her pet chicken
ayamnya? Panggil-panggil Kuntring or calling out for her
kawan-kawan bermainnya? playmates, or laughing along
Panggil-panggil Pak Karto.. with Pak Karto..
(GP,2003:41). (TGFTC,2002:35).
2 87 Itu si Kempul, ini si Karti, itu That one is Kempul. That one
si Kutil. Ah, mengapa pula is Karti and that one is Kutil. I
namanya si Kutil. Ini si don‟t know why I named him
Gempal. Itu si Kunyuk.. that. This one is Gempal and
(GP,2003:107). this one is Kunyuk
(TGFTC,2002:104).
56
The terms closely related to personal names and terms of address and their
translations above can be tabulated as follows:
Table 4.6
Terms closely related to personal names and terms of address
No. SL TL
1 Pak Karto Pak Karto
2 Si Karti Karti
In data (42), Pak Karto is retained in the target language. The translator
applies borrowing technique; Pak Karto is just taken straightly from the source
language into the target. In Indonesian culture, the term pak (clipped form of
bapak) refers to appellation for older man, title before the name of an older man,
and term of address or reference for men having positions in a society, company,
government, etc. In this case, the translator has, directly or indirectly, introduced
Indonesian culture to English or western culture.
In data (87), Si Karti is simply translated into Karti in the target language.
The translator retains the name in the target language by applying borrowing
technique, however, at the same time; he does not render the article si into the
target language. Si is a kind of definite article used before a proper name of a
social equal to indicate a certain familiarity, to indicate the agent of a certain
activity, in front of nouns as a personification, call, mockery, darling/pet, etc., in
front of adjectives as an appellation, in mockery, endearment, etc. (Stevens and
Tellings,2004:931).
57
4.1.3.4 Terms closely related to kinship
Terms related to kinship refer to the relationship between members of the
same family. There are two data closely related to kinship identified. They can be
seen in the following data:
18 133
One of the data above is taken as an example of the analysis as presented below:
No. Data SL TL
1 133 Ia menghampiri emak yang She went to her mother, who

sedang membuat sambal was busy grinding chilies for
(GP,2003:183). dipping sauce
(TGFTC,2002:185).
Emak in data (133) refers to a female parent who bore us, while mother is
a female parent of a child or animal; a person who is acting as a mother to a child
(Hornby,2005:995). In the source language culture, emak is an expression used to
refer to a female parent of those who are in low social rank in society, the poor.
4.1.4 Social Organization – Political and Administrative (Organizations,

customs, ideas – Political, social, legal, religious, artistic)
4.1.4.1 Terms closely related to social administration
There are 33 terms closely related to social administration identified. They
can be found in the following data:
6 8 11 13 14 15 16 17 23 24
30 44 46 53 54 58 62 63 69 71
73 92 97 101 102 112 117 123 124 136
149 154 162
58
Among the data above, 12 representative data are taken as examples of the
analysis. The 12 representative data are presented as follows:
No. Data SL TL
1 154 Suamiku! Ah, suamiku! Tidak, “My husband,” she voiced.

dia bukan suamiku, dia But was he her husband?
Bendoroku, yang dipertuanku, Apparently not, it seemed, he
rajaku (GP,2003:248). was her bendoro, her master,
her lord and king, but not her
husband (TGFTC,2002:250).
2 117 “Kau punya Bendoro, man?” “Do you have a boss?”

(GP,2003:145). (TGFTC,2002:143).
3 102 “Apa Bendoromu yang dulu “Didn‟t your former

tidak marah padamu kau duduk employer get angry with you
di kursi?” (GP,2003:124). for sitting in a chair?”
(TGFTC,2002:121).
4 63 Sahaya ditelentangkan di lantai I just remember being laid out

dingin, Mas Nganten, dan tiga on the cold floor and then
orang Bendoro menanyai three Javanese government
sahaya berganti-ganti officials taking turns asking
(GP,2003:63). me questions
(TGFTC,2002:57).
5 11 Bendoro ada? (GP,2003:16). Is your master here?

(TGFTC,2002:9).
6 149 “Baiklah, dengar sekarang. “Fine, then,” he said

Nanti malam akan datang dimissively, “but listen to me:
seorang tamu. Bendoro dari Tonight I‟m having a visitor,
Demak (GP,2003:241). a royal personage from
Demak (TGFTC,2002:244).
7 54 Waktu priyayi diangkat jadi And when the noble was

pembesar, kakek diangkat appointed to a government
menjadi sahayanya position, my grandfather
(GP,2003:57). became his retainer
(TGFTC,2002:51).
59
8 112 “Jangan berlaku seperti orang “And don‟t act like a villager.
kampung, kau istri priyayi.” You‟re a nobleman‟s wife.”
(GP,2003:139). (TGFTC,2002:136).
9 162 Aku tak suka pada priyayi I hate the noble class ..
(GP,2003:268). (TGFTC,2002:271).
10 73 Kalau semua orang bisa If it were that easy to

mengerti, Mas Nganten, understand, Young Mistress,
gampang saja jadi priyayi everyone could be nobility
(GP,2003:82). (TGFTC,2002:79).
11 14 Dia tak ber-emak, anak priyayi An upper-class priyayi child

ber-ibu (GP,2003:18). doesn‟t have a „ma‟. He has a
mother (TGFTC,2002:11).
12 136 “Gendang apa tak bisa?” “Why can‟t he use a drum?”

“Ah, gendang Cuma ditetak di “You don‟t find drums
rumah-rumah priyayi.” anywhere except in rich
(GP,2003:199). people‟s homes
(TGFTC,2002:203).
The terms closely related to personal names and terms of address and their
translations above can be tabulated as follows
:
Table 4.7
Terms closely related to social administration
No. SL TL
1 Bendoro Bendoro
Boss
Employer
Javanese government officials
Master
Royal personage
2 Priyayi Noble
Nobleman
Noble class
Nobility
Priyayi
Rich people
60
In data (154), (117), (102), (63), (11), and (149), the word bendoro is
translated in different ways. It is translated into bendoro, boss, employer,
Javanese government officials, master, and royal personage. Bendoro is a title of
Javanese nobility (Stevens and Tellings,2004:118). Master means a man who has
people working for him, often as servants in his home (Hornby,2005:943). Boss
means a person who is in charge of other people at work and tells them what to do
(Hornby,2005:170). Employer means a person or company that pays people to
work for them (Hornby,2005:500). Official is connected with the job of somebody
who is in a position of authority (Hornby,2005:1053). Personage means an
important or famous person (Hornby,2005:1127), then royal personage means an
important person who is connected to a king or queen or a member of their family.
Based on the definitions, it can be seen that bendoro is a person with a title of
Javanese nobility; he has a high social rank in a society by birth. He has moral and
legal rights to control his people in his territory. The Boss, employer, master, and
official also have authority or moral and legal rights to control persons having less
important positions, however, they do not belong to a royal family. The translator
also applies borrowing to the term bendoro by retaining it in the target language.
The other translations of bendoro; boss, employer, master, and Javanese
government official, are acceptable to the target language readers. However, the
closest equivalent to the term bendoro in the target language is royal personage.
In data (54), (112), (162), (73), (14), and (136), the term priyayi is also
translated in several different ways. It is translated into noble, nobleman, noble
class, nobility, priyayi, and rich people. The term priyayi in Indonesian culture,
61
especially Javanese, means someone of the upper class; aristocrat; (traditional)
functionary; government employee (Stevens and Tellings,2004:775). Noble and
nobleman mean a person who comes from a family of high social rank; a member
of the nobility (Hornby,2005:1030). Noble class and nobility also mean the same,
a person with a high social rank in a society, especially by birth. In translating the
term priyayi, the translator also applies borrowing by retaining the term in the
target language. The translator also renders it into rich people since he assumes
that those who are the upper class people, aristocrats, and functionaries must be
rich. All translations of the term priyayi are culturally acceptable to the target
language readers except the borrowing of priyayi in the target language. The
translator has indirectly introduced Indonesian culture, or more specifically
Javanese, in the target language culture by retaining the term priyayi.
4.1.4.2 Terms closely related to religion
There are 26 terms closely related to religion identified. The can be seen in
the following data:
7 20 27 28 31 33 34 35 39 40
51 56 72 82 84 96 98 116 126 131
137 138 145 153 157 160
Among the data above, seven representative data are taken as examples of the
analysis. The seven representative data are presented as follows:
No. Data SL TL
1 31 Bujang itu kemudian The servant demonstrated how

mengajarnya ambil air wudu. to purify herself before the
“Air suci sebelum morning prayers. “You must
62
sembahyang, Mas Nganten.” always use holy water before

(GP,2003:34). you pray,” the servant advised
(TGFTC,2002:28).
2 56 Mas Nganten beruntung, You‟re lucky, Young Mistress,

patut bersyukur pada Allah. and should give thanks to
Tidak semua wanita bisa Allah. Not every woman has a
tinggal dalam gedung chance to live in a house like
semacam ini bukan sebagai this, unless it‟s as a servant
sahaya (GP,2003:57). (TGFTC,2002:51).
3 40 Betapa pemurahnya Allah God is so beneficent

(GP,2003:41). (TGFTC,2002:35).
4 20 Beduk magrib bertalu di The drum in the city‟s central

masjid raya, beberapa puluh mosque, in the city square next
meter saja di luar gedung to Bendoro‟s home, began to
(GP,2003:25). sound (TGFTC,2002:18).
5 153 Subuh hari waktu ia Early the next morning, the girl
terbangun, didengarnya suara woke at dawn to hear her
Bendoro sedang mengaji husband praying
(GP,2003:248). (TGFTC,2002:250).
6 27 Dari ruang tengah mulai From the central room of the

terdengar sekencang tenaga house came the booming sound
seorang mengaji of a man reciting from the
(GP,2003:31). Koran (TGFTC,2002:25).
7 28 Dua jam kemudian suara Two hours later, she was still
ngaji itu berhenti awake when the Koranic
(GP,2003:31). chanting cease..
(TGFTC,2002:25).
The terms closely related to religion and their translations above can be tabulated
as follows:
63
Table 4.8
Terms closely related to religion
No. SL TL
1 Air wudu Holy water
2 Allah Allah
God
3 Beduk Drum
4 Mengaji/Ngaji Praying
Reciting from the Koran
Koranic chanting
In data (31), air wudu is translated into holy water. Wudu means ritual
washing of the face, hands, and feet before praying (Stevens and
Tellings,2004:1097), while air means water. Therefore, air wudu can be defined
as water used for washing the face, hands, and feet ritually by Muslims before
performing a salat; prayer prescribed by Islam to be recited five times a day at
stipulated times and in a stipulated way using Arabic phrases. The term air wudu
is very popular in Indonesia since most of the Indonesians are Muslim. Every
Muslim, before performing a salat, should wash their parts of body such as face,
hands, and feet ritually by using air wudu. Whereas holy water in target language
culture means water that has been blessed by a priest (Hornby,2005:744). The
uses of the holy water are for the purpose of baptism, the blessing of persons,
places, and objects; or as a means of repelling evil. Based on the definitions,
therefore, the translation of air wudu into holy water is semantically less
acceptable to target language readers.
In data (56) and (40), the term Allah is translated into Allah and God.
Allah, according to Islamic belief, is the name of God, a word for God used in the
context of Islam. In addition, it is the standard word for God used not only by
64
Muslims, but also by Christians. The translator renders the term into God in
general in target language and he retains it by keeping the word Allah in target
language, they are still understandable and acceptable in target language culture.
In data (20), beduk is translated into drum. Beduk is a large drum
suspended horizontally in a mosque to summon to prayer (Stevens and Tellings,
2004: 106). In Indonesia, beduk also means a music instrument that is commonly
used in a mosque as an audio announcement for prayer time, while drum is
defined as a musical instrument made of a hollow round frame with plastic or skin
stretched tightly across one or both ends. You play it by hitting it with sticks or
with your hands (Hornby,2005:471). Beduk and drum have a few similarities; they
belong to music instrument and are played by hitting them with sticks or hands.
Although the functions of beduk and drum are highly different, drum is culturally
acceptable to target language readers.
In data (153), (27), and (28), mengaji or ngaji is translated into praying,
reciting from the Koran, and Koranic chanting. The term mengaji or ngaji refers
to an activity of reading the Koran by the followers of Islam. The technique of
reciting the Koran normally involves sitting on the floor or ground with the Koran
in the lap or placed on a specially-made low table. Praying means speaking to
God, especially to give thanks or ask for help (Hornby,2005:1183). The word
praying is too general, then the translator also renders the term mengaji or ngaji
descriptively into reciting from the Koran and by changing the point of view into
Koranic chanting to give a more specific explanation to target language readers.
Among those three translations of mengaji or ngaji, praying is culturally

65
acceptable but semantically it is less or even not equivalent to the term mengaji or
ngaji.
4.1.4.3 Terms closely related to artistic things and craft
Terms closely related to artistic things and craft are also identified. There
are seven terms related to artistic things and craft found as presented in the
following data:
47 75 76 77 78 79 135
Among the data above, five representative data are taken as examples of the
analysis. The five representative data are presented as follows:
No. Data SL TL
1 76 Di tempat Mas Nganten tak Don‟t you have shadow plays

ada wayang? (GP,2003:85). in your village?
(TGFTC,2002:81).
2 79 Wayang itu nenek moyang The characters in the shadow

kita sendiri (GP,2003:86). theater are our very own
ancestors (GP,2003:82).
3 77 Tak ada gambar wayang di Nobody puts up pictures of

rumah-rumah kami di wayang characters on their
kampung nelayan walls (TGFTC,2002:81).
(GP,2003:85).
4 75 Wayangkah itu? That‟s in the wayang theater?

(GP,2003:85). (TGFTC,2002:81).
5 78 Sekali seorang kota Once, when a man from the

membawa wayang kulit ke city came to the village with
kampung nelayan shadows puppets
(GP,2003:85). (TGFTC,2002:81).
66
The terms closely related to artistic things and craft and their translations above
can be tabulated as follows:
Table 4.9
Terms closely related to artistic things and craft
No. SL TL
1 Wayang Shadow plays
Shadow theater
Wayang
Wayang theater
2 Wayang kulit Shadow puppets
In data (76), (79), (77), and (75), the term wayang is translated into
shadow plays, shadow theater, wayang, and wayang theater. Wayang is shadow
play performance with puppets (made of buffalo hide or carved wood)
manipulated by the puppeteer (dalang) and which cast their shadows against a
cloth screen (kelir), illuminated by an oil lamp. The dalang is accompanied by a
gamelan and by a female singer or singers (pesinden) (Stevens and
Tellings,2004:1093). Wayang is an Indonesian derived from Javanese that literally
means shadow. Wayang is a traditional art performance which is performed in
front of a lot of people as a performance art and entertainment. Wayang
performance contains moral, religious, spiritual, social, and political messages the
dalang wants to convey to the audience. The dalang plays a very important role
and he is the genius during the entire performance. In the translations of wayang,
the translator makes cultural adjustment by translating it into shadow plays and
shadow theater. In addition, he also applied borrowing technique of translation by

67
retaining the term wayang in target language. It is done due to cultural differences
between Indonesian culture and English culture.
In addition, in data (78), wayang kulit is translated into shadow puppets; it
is a shadow play with leather puppets (Stevens and Tellings,2004:1093). Kulit
means leather. Wayang kulit performance is based on tales by adapting classic
Indian epics, the Mahabarata and the Ramayana. Some of the performances are
also based on recent local issues. In Indonesia, wayang kulit is very famous in
Java and Bali. Since western culture does not have wayang kulit culture, the
translator simply renders it into shadow puppets, even though it is semantically
less equivalent but culturally acceptable in target language culture.
4.1.4.4 Terms closely related to history
There are only three data that contain historical terms. They can be seen in
the following data:
61 64 91
Among the data above, all of them are considered as representative data. They are
presented as follows:
No. Data SL TL
1 61 ..dan karena sudah kawin I got married when I was very

lantas dianggap dewasa oleh young, but because I was
lurah. Lantas saya dikirim ke married, I was considered to be
Jepara sana buat kerja rodi, an adult. At that time, the
tanam coklat. Suami sahaya Dutch made all the villages
ikut (GP,2003:61). contribute labor to
government projects, so the
village chief sent me and my
husband to Jepara, where we
68
worked on an estate planting

cacao (TGFTC,2002:55).
2 64 Kembali ke kampung sahaya I couldn‟t go back to my

tidak berani, takut kena rodi village; I was afraid they‟d put
lagi (GP,2003:64). me on another work crew
(TGFTC,2002:58).
3 91 Bagi wanita yang masih For a young woman like

muda, Mas Nganten, yourself, there should be no
sebenarnya tak ada kesulitan problem getting along. You‟re
hidup di dunia, apalagi kalau very pretty, and forced labor
ia cantik, dan rodi sudah tak is a thing of the past
ada lagi (GP,2003:109). (TGFTC,2002:106).
The terms closely related to history and their translations above can be tabulated
as follows:
Table 4.10
Terms closely related to history
No. SL TL
1 Rodi Labor to government projects
Work crew
Forced labor
In data, (61), (64), and (91), the term rodi is rendered in three different
ways; labor to government projects, work crew, and forced labor. Rodi or kerja
rodi is forced labor that was controlled by the Dutch East Indies (Netherlands East
Indies) in which the workers were not paid. During the imperialism of the Dutch
East Indies, many men and women were forced to work and exploit the Dutch
East Indies‟ (Indonesia) rich natural resources. The Dutch East Indies was the
name of Indonesia before Indonesia gained its independence in 1945. The
translator understands well the history of Indonesia during the imperialism of the
Dutch East Indies so that he translates rodi by describing it into labor to

69
government projects, the government here was the Netherlands, it took control
over the archipelago of Indonesia politically, economically, and militarily. The
translations of rodi into work crew and forced labor are also acceptable. However,
work crew is too general and semantically it is less equivalent to rodi. Forced
labor can be defined as a practice of compulsory labor exacted by a country ruling
other countries. Indonesia was ruled by the Netherlands in the past and forced
labor to exploit natural resources was applied by the Netherlands. It means that
semantically forced labor is equivalent to rodi.
4.1.5 Gestures and Habits
4.1.5.1 Terms closely related to habits
There are three terms closely related to habits found. They are identified in
the following data:
103 105 118
No. Data SL TL
1 105 Tak pernah menyambal. Tak ..never had to grind chili

pernah mencuci piring dan peppers for sambal sauce,
cobek (GP,2003:126). never had to wash the plates
or scour the mortar and pestle
(TGFTC,2002:123).
In data (105), menyambal is translated into grind chili peppers for sambal
sauce. Menyambal is derived from the word sambal which is attached a prefix me-
to construct a verb menyambal. Sambal is hot spicy sauce/pasta made from

70
ground red chili peppers, salt, etc. and served along with cooked rice (Stevens and
Tellings,2004:865). Sambal is very popular in Indonesia. Some ready-made
sambals are also available at food markets. Menyambal refers to the activity of
preparing sambal. Sauce is a thick liquid that is eaten with food to add flavor to it
(Hornby,2005:1348). The translator renders it into target language descriptively
yet he also borrows the term sambal before the word sauce to let target language
readers know that source language culture has a special kind of sauce.
4.1.5.2 Terms closely related to special words used in relation to a particular

thing or activity or condition
There are four terms closely related to special words used in relation to a
particular thing or activity or condition. They are found in the following data:
45 111 122 147
No. Data SL TL
1 111 “Sudah malam tidurlah, kalau tidak, “It‟s late. Go to sleep. If

kau tak perlu pergi besok. Aku you don‟t get some sleep,
khawatir kau masuk angin you won‟t be able to go
kelelahan.” (GP,2003:139). tomorrow morning.
You‟re going to catch a
chill.”
(TGFTC,2002:136).
In data (111), the term masuk angin is translated into catch a chill. This
term is very popular in Indonesia. Masuk angin literally means a draft or wind has
entered (the body), i.e., to have a slight cold (Stevens and Tellings,2004:620),
masuk means to enter, while angin means wind. When someone suffers from
71
masuk angin, they believe that wind has made them sick. Masuk angin is a
symptom of getting sick; their symptoms include feeling dizzy and feeling sick
inside stomach. It is a term for feeling unwell. Staying awake all night long, lack
of sleep or rest, having windows open while driving a car, going outside on windy
night or day without a jacket, etc. can make someone feel unwell and masuk
angin. There are many ways to draw out the wind from those who are suffering
from masuk angin, including eating or drinking warm food and drinks, getting
massaged, having traditional tonic, and kerokan. Kerokan means rubbing on oiled
coin over your back skin repeatedly until you have bright red lines. The purpose
of kerokan is to allow the air from stomach to come out by burping and farting.
The burping and farting symbolize the wind trying to escape. Western culture
does not have the term masuk angin. In the West, people do not have masuk
angin, they only have a runny nose, a headache, frequent sneezing, a fever, a
cough, etc. and they call them as “a cold”; they say they have “a cold” when they
suffer from one of the symptoms mentioned. It means that catch a chill or catch a
cold is the best English equivalent to refer to masuk angin according to western
culture. The translator has rendered the term masuk angin into catch a chill well
so that it is culturally acceptable to target language readers.

72
4.2 Techniques of Translation
The analysis of techniques of translation applied in the translations of the
cultural terms should be first described before identifying and analyzing the most-
frequently applied ideology of translation.
4.2.1 SL-oriented Techniques of Translation
4.2.1.1 Pure borrowing
Pure borrowing means taking a word or expression straight from another
language without any changes. In this research, there are 16 identified data
translated by using pure borrowing technique. They can be found in the following
data:
2 4 14 19 35 42 48 77 82 95
98 123 131 134 142 154
No. Data SL TL
1 42 Mengapa bicara saja tidak berani, Why couldn‟t she make

sedang ia suka memekik-menjerit herself open her mouth?
panggil-panggil si Kuntring, If she were at home,
ayamnya? Panggil-panggil kawan- she‟d have no problem
kawan bermainnya? Panggil- screaming at her pet
panggil Pak Karto.. (GP,2003:41). chicken Kuntring or
calling out for her
playmates, or laughing
along with Pak Karto..
(TGFTC,2002:35).
2 98 Bapak selalu mengucapkan mantra Her father had always

bila hendak tinggalkan darat uttered a mantra before
73
(GP,2003:121). going out to sea

(TGFTC,2002:118).
In the examples above, data (42) and (98) the translator does not make any
modifications when rendering the terms Pak Karto and mantra in target language,
he retains them. The pure borrowing technique of translation is applied since the
terms are unknown in the target language culture, this decision is not a wrong
choice and it is done due to cultural differences between Indonesian culture,
especially Javanese, and English culture. In addition, by borrowing the cultural
terms above into the target language, it means that the translator tries to introduce
Indonesian culture, especially Javanese, into the target language, English.
4.2.2 TL-oriented Techniques of Translation
4.2.2.1 Adaptation
To replace a source language cultural element with one from the target
culture is called as adaptation. In this research, there are 47 identified data
translated by using adaptation technique. They are presented in the following data:
6 9 10 11 17 20 21 23 25 30
31 39 43 47 54 55 57 58 64 66
67 72 73 76 78 79 80 91 93 99
106 107 109 111 112 119 129 130 135 145
149 152 155 156 157 160 162

74
No. Data SL TL
1 111 “Sudah malam tidurlah, kalau tidak, “It‟s late. Go to sleep. If

kau tak perlu pergi besok. Aku you don‟t get some sleep,
khawatir kau masuk angin you won‟t be able to go
kelelahan.” (GP,2003:139). tomorrow morning.
You‟re going to catch a
chill.”
(TGFTC,2002:136).
2 119 Dia dapat persen minum air gula- He gets some molasses
jawa (GP,2003:147). (TGFTC,2002:145).
In the examples above, masuk angin is translated into catch a chill, gula-
jawa into molasses by using adaptation technique of translation since target
language culture does not have concepts which are exactly the same as the terms
presented above. The translator‟s purpose in rendering those terms as shown in the
examples above through adaptation technique of translation is to make his
translation sound more natural so that target language readers have a similar
strong feeling when reading the translated novel as source language readers do.
4.2.2.2 Compensation
Compensation means introducing a source language element of
information or stylistic effect in another place in the target language because it
cannot be reflected in the same place as in the source language. There are four
data translated by using compensation technique. They can be found in the
following data:
74 125 141 150

75
No. Data SL TL
1 74 Ia tidur di bale kawani emak She had joined her

(GP,2003:83). mother on the sleeping
platform
(TGFTC,2002:80).
In the example above, bale is translated into sleeping platform by using
compensation technique of translation. Bale is not only used for sleeping, but also
for sitting, meeting, etc. The translator adds the word sleeping in the translation of
bale into sleeping platform with the purpose of introducing and emphasizing what
the term bale is used for in the context of situation.
4.2.2.3 Description
Description means replacing a term or expression with a description of its
form or/and function. There are 24 cultural terms translated by using description
technique. They can be found in the following data:
3 7 8 26 27 28 32 49 53 61
63 69 70 83 97 100 105 108 121 122
126 127 147 148
Among the data above, three representative data are taken as examples of the
analysis. The three representative data are presented as follows:
No. Data SL TL
1 27 Dari ruang tengah mulai terdengar From the central room of

sekencang tenaga seorang mengaji the house came the
76
(GP,2003:31). booming sound of a man

reciting from the Koran
(TGFTC,2002:25).
2 83 Ya, Mbok, ya-ya. Saban hari I know, Mbok, that‟s

menentang maut, dapatnya cuma true: every single day,
nasi-jagung (GP,2003:95). and for what? A plate of
rice mixed with corn
(TGFTC,2002:92).
3 121 Di kampung kami tahu benar In the village, we‟re paid

tepung udang dibayar sebenggol, two and a half cents for
padahal mestinya empat sen shrimp meal, even
(GP,2003:157). though we know the real
price should be four
cents
(TGFTC,2002:156).
In the examples above, the term mengaji is translated into reciting from
the Koran, nasi-jagung into rice mixed with corn, and sebenggol into two and a
half cents by using description technique of translation. Here, the translator faces
some serious cultural differences since target language culture does not have the
same terms as the terms presented in the examples above. Therefore, he renders
those terms by describing them in the target language.
4.2.2.4 Discursive creation
Discursive creation is applied by establishing a temporary equivalence that
is totally unpredictable out of context. There are two data translated by applying
this technique as follows:
45 104
One representative data is taken as an example of the analysis. The representative
data is presented as follows:

77
No. Data SL TL
1 45 “Bilang pangestu,” Emak “Say thank you to your

mendesak (GP,2003:45). papa,” her mother urged
(TGFTC,2002:39).
In the example above, the term pangestu is translated into thank you by the
translator through discursive creation. Here, he produces a temporary equivalence
which is totally unpredictable for the term pangestu by rendering it into thank you.
Pangestu itself actually means blessing, good wishes, or prayers.
4.2.2.5 Established equivalent
Established equivalent is applied by using a term or expression recognized
(by dictionaries or language in use) as an equivalent in the target language. There
are 30 cultural terms translated by using established equivalent technique as
5 13 15 18 22 33 36 37 38 50
56 68 84 102 103 113 115 117 118 132
133 136 137 138 139 143 144 146 151 161
Among the data above, five representative data are taken as examples of the
analysis. The five representative data are presented as follows:
No. Data SL TL
1 13 Kepala kampung bertanya The village headman

(GP,2003:17). inquired
(TGFTC,2002:11).
2 15 Emak memandangi bapak. Bapak She looked at her

memandangi kepala kampung husband, who in turn
(GP,2003:19). looked at the village
chief (TGFTC,2002:12).
78
3 133 Ia menghampiri emak yang sedang She went to her mother,

membuat sambal (GP,2003:183). who was busy grinding
chilies for dipping sauce
(TGFTC,2002:185).
4 146 “Suka bapakmu dengan sarung “And your father, did he

pemberianmu?” (GP,2003:238). like the sarong you
bought for thim?”
(TGFTC,2003:241).
5 132 “Emak sediakan sate ayam siang “Your mother‟s making

ini.” (GP,2003:182). chicken satay for
dinner,” the girl‟s father
finally said
(TGFTC,2002:185).
In the examples above, kepala kampung is translated into village headman
and village chief and emak into mother. The translator translates them by using
established equivalent technique of translation since the translations, village
headman, village chief, and mother, are very common in target language culture;
they are recognized by target language dictionaries and commonly used in daily
life.
In addition, the terms sarung and sate are translated into sarong and satay.
Sarung refers to cloth worn wrapped around the waist and sate refers to meat or
fish cooked on a wooden skewer and eaten with a peanut sauce. The terms sarung
and sate originate in Java; they are Javanese, however, they have been integrated
into English language due to cultural contact and a few adjustments are made to
the terms, sarung into sarong, sate into satay to fit the spelling rules of the
English language.
79
4.2.2.6 Generalization
Generalization means using a more general or neutral term. Of 163
cultural terms found, 18 of them are translated by using generalization technique.
They can be found in the translations of cultural terms as shown in the following
data:
34 40 51 52 60 62 65 71 81 94
96 110 114 116 120 153 158 159
No. Data SL TL
1 96 “Tidak menurut Ustad, pamanda.” “Not according to our

(GP,2003:118). teacher, Uncle.”
(TGFTC,2002:115).
2 120 ..belum juga mereka berpapasan ..had yet to meet another

dengan dokar lainnya. Grobak pun vehicle, even an oxcart
tak ada mereka papasi (TGFTC,2002:148).
(GP,2003:149).
The terms ustad and dokar, in the examples above, are translated into
teacher and vehicle through generalization technique of translation. Ustad refers
to a male Muslim religious teacher who always attempts to improve behavior in
line with Islamic thinking and usually teaches at an Islamic boarding school,
while teacher means someone whose job is to teach in a school, the subjects they
teach may be history, geography, English, etc. Here, it is clear the translator
generalizes the term ustad into teacher in target language. In addition, in

80
translating dokar into vehicle he also applies generalization since there are many
kinds of vehicles, such as car, motorcycle, carriage, etc.
4.2.2.7 Modulation
To change the point of view, focus or cognitive category in relation to the
source language; it can be lexical or structural is called as modulation technique.
In this research, there are five identified data translated by using modulation
technique. They can be found in the following data:
24 44 85 92 101
No. Data SL TL
1 85 Ahai, guru ngaji yang ajari kau It‟s your Koran teacher
seperti itu? (GP,2003:104). who‟s been teaching you
these things
(TGFTC,2002:102).
Guru ngaji, as presented in the example above, is translated into Koran
teacher by using modulation technique of translation since the translator changes
the point of view in relation to the source language; it refers to lexical modulation
since there is a change in the object ngaji into Koran. (Me) ngaji refers to an
activity of reading the Koran by the followers of Islam and guru ngaji is the
person teaching how to read the Koran, while Koran refers to the holy book of the
Islamic religion. It means that modulation, lexical modulation, takes place in the
translation guru ngaji into Koran teacher.

81
4.2.2.8 Reduction
To suppress a source language information item in the target language is
called as reduction technique of translation. In this research, there is one identified
data translated by using the technique as follows:
140
No. Data SL TL
1 140 “Beras dari kota masih ada kan, “Is there any of the rice I
mak?” (GP,2003:217). brought from the city?”
(TGFTC,2002:222).
In the example above, the word mak is not translated by the translator; he
applies reduction technique of translation by deleting the word mak. As long as it
does not affect the overall message the author wants to convey to the readers,
reduction technique is still acceptable even though the translator suppresses a
source language information item in the target language.
4.2.2.9 Particularization
Particularization means using a more precise or concrete term in
translating a term from source into target language. In this research, there are two
identified data translated by using particularization technique of translation as
follows:
1 163
One representative data is taken as an example of the analysis. The representative
data is presented as follows:

82
No. Data SL TL
1 163 Gadis Pantai bersimpuh mencium She fell to the ground,

kaki bapak. Kainnya kissing her father‟s feet.
bergelimangan pasir basah Her batik wrap was
(GP,2003:269). covered with sand
(TGFTC,2002:272).
In the example above, kain is translated into batik. Kain is a long piece of
cloth worn as a wraparound, ankle-length skirt. There are many types of kain, one
of them is batik. Batik may also refer to both an art and a craft; it becomes famous
in the West that the term batik is integrated in English language; it is a part of
English since it has been recorded in English dictionaries, e.g. Oxford Advanced
Learner‟s Dictionary (2005). The term batik itself originates in Java, it is a
Javanese term. It is clear that particularization technique of translation is applied
in the translation of the term kain into batik.
4.2.2.10 Combination of Established equivalent and Reduction
Combination of established equivalent and reduction means that a cultural
term is translated by using two techniques of translation, established equivalent
and reduction, at the same time. There is one identified cultural term translated by
using the combination of established equivalent and reduction techniques as
46
No. Data SL TL
1 46 Hari ini biasanya dipanggil At this time of day, he‟s

Bendoro Bupati (GP,2003:45). usually with the Regent
(TGFTC,2002:40).
83
In the example above, Bendoro Bupati is simply translated into Regent.
Here, the translator applies two different techniques of translation, established
equivalent and reduction techniques of translation. On one hand, he suppresses a
source language information item in the target language by deleting the term
Bendoro but on the other hand, he just translates the word Bupati through
established equivalent technique into Regent.
4.2.3 SL partially-oriented and TL partially-oriented Techniques of

Translation
In addition to SL-oriented and TL-oriented techniques of translation, some
techniques of translation are also considered as SL partially-oriented and TL
partially-oriented techniques of translation. The SL partially-oriented and TL
partially oriented techniques of translation include amplification and combinations
of SL-oriented and TL-oriented techniques of translation. Amplification is
considered SL partially-oriented technique of translation since it introduces details
that are not formulated in the ST: information, explicative paraphrasing, for
example by adding bulan puasa kaum Muslim when translating a noun Ramadan,
so it becomes …Ramadan, bulan puasa kamu Muslim,.. Footnotes are also a type
of amplification.
A cultural term or term is not merely translated by using a single technique
of translation into TL; it can also be translated by using more than one technique
of translation through combinations of SL-oriented techniques of translation and
that of TL-oriented. The combinations consist of two different techniques of
translation. Some of the identified data in the novel Gadis Pantai are translated
84
into TL, The Girl from the Coast, by using these combinations of techniques of
translation.
4.2.3.1 Amplification
Amplification technique of translation is applied when introducing details
that are not formulated in the source text by explicative paraphrasing. There is one
identified cultural term translated by using the amplification technique of
translation as shown in the following data:
29
No. Data SL TL
1 29 Ia berkopiah haji (GP,2003:31). On his head was a

kopiah, the kind of
rimless hat she had seen
worn by men who had
made the pilgrimage to
Mecca
(TGFTC,2002:25).
In the example above, kopiah haji is translated into kopiah with some
details. It means that the translator applies the amplification technique of
translation since he introduces details that are not formulated in the source text by
explicative paraphrasing. The details of the term kopiah haji in the source text is
not formulated, while in the target text, the translator gives an explicative
paraphrase the kind of rimless hat she had seen worn by men who had made the
pilgrimage to Mecca. On one hand, the term is partially oriented to the source
85
language by retaining the term kopiah, but on the other hand, it is also partially
oriented to the target language through explicative paraphrasing.
4.2.3.2 Combination of Pure borrowing and Modulation
Combination of pure borrowing and modulation means that a cultural term
is translated by using two techniques at once, pure borrowing and modulation. In
this research, one identified cultural term is translated by using this combination
of pure borrowing and modulation techniques as shown in the following data:
124
No. Data SL TL
1 124 Antara sebentar ia dengar kata She kept hearing the

Bendoro Putri! Bendoro! Bendoro! words “Bendoro Putri” –
Bendoro Putri! Kata itu Mrs. Bendoro,” the
mendengung memburu Bendoro’s wife. The
(GP,2003:165). words stung her
(TGFTC,2002:166).
In the example above, the term Bendoro Putri is translated into Bendoro‟s
wife by using two different techniques of translation at the same time; pure
borrowing and modulation. The translator retains the word Bendoro by applying
pure borrowing technique of translation, and at the same time, he also changes the
point of view by translating putri into wife through the application of modulation,
lexical modulation technique of translation. It means that on one hand, the term is
partially oriented to the source language by applying pure borrowing; but on the
other hand, it is also partially oriented to the target language through the
application of modulation.
86
4.2.3.3 Combination of Pure borrowing and Description
Combination of pure borrowing and description means that a cultural term
is translated by using two techniques at once, pure borrowing and description. In
this research, there is one cultural term translated by using this combination of
pure borrowing and description techniques as shown in the following data:
12
No. Data SL TL
1 12 ..sebuah pendopo dengan tiga baris A traditional pendopo-

tiang putih (GP,2003:16). style structure, the roof
of which was supported
by three parallels rows of
columns
(TGFTC,2002:9).
In the example above, the term pendopo is translated into traditional
pendopo-style structure. The translator applies description technique of translation
in rendering the term yet he also borrows the term pendopo itself. In this case, two
different techniques of translation are applied, it is partially oriented to the source
language by retaining the term pendopo, and at the same time, it is also partially
oriented to the target language through the application of description technique.
4.2.3.4 Combination of Pure borrowing and Reduction
Combination of pure borrowing and reduction takes place when a cultural
term is translated by using two techniques of translation at once, pure borrowing
and reduction. In this research, nine cultural terms are translated by using this
87
combination of pure borrowing and reduction techniques. They can be seen in the
following data:
16 59 41 86 87 88 89 90 128
No. Data SL TL
1 59 Tentang perayaan perkawinan About the marriage

Raden Ajeng Kartini celebration of Kartini
(GP,2003:60). (TGFTC,2002:54).
2 89 Itu si Kempul, ini si Karti, itu si That one is Kempul. That

Kutil. Ah, mengapa pula namanya one is Karti and that one
si Kutil. Ini si Gempal. Itu si is Kutil. I don‟t know
Kunyuk.. (GP,2003:107). why I named him that.
This one is Gempal and
this one is Kunyuk
(TGFTC,2002:104).
In data (59), Raden Ajeng Kartini is simply translated into Kartini. Raden
Ajeng is a title of Javanese nobility for women. The translator suppresses the
source text information item in the target text by deleting Raden Ajeng; it means
he applies reduction technique of translation. He only translates it by borrowing
the word Kartini. It means that the translation of the term is partially oriented to
the source language through the application of reduction technique of translation,
and at the same time, it is also partially oriented toward the target language
through pure borrowing technique of translation.
In data (89), si Gempal is simply translated into Gempal. Si is a kind of
definite article used before a proper name of a social equal to indicate a certain
familiarity, to indicate the agent of a certain activity, in front of nouns as a
personification, call, mockery, darling/pet, etc., in front of adjectives as an

88
appellation, in mockery, endearment, etc. (Stevens and Tellings,2004:931). The
translator suppresses the source text information item in the target text by deleting
Si; it means he applies reduction technique of translation. He only translates it by
borrowing the word Gempal. It means that the translation of the term is partially
oriented to the source language through the application of reduction technique of
translation, and at the same time, it is also partially oriented toward the target
language through pure borrowing technique of translation.
4.2.3.5 Combination of Pure borrowing and Adaptation
Combination of pure borrowing and adaptation takes place when a cultural
term is translated by using two techniques of translation at once, pure borrowing
and adaptation. Of 163 data, there is one cultural term translated by using this
combination of pure borrowing and adaptation techniques as shown in the
following data:
75
No. Data SL TL
1 75 Wayangkah itu? (GP,2003:85). That‟s in the wayang

theater?
(TGFTC,2002:81).
In the data presented above, the term wayang is rendered into wayang
theater. Wayang is an Indonesian derived from Javanese that literally means
shadow. Wayang is a traditional art performance which is performed in front of a
lot of people as a performance art and entertainment. Wayang performance
contains moral, religious, spiritual, social, and political messages. Here, the
89
translator applies pure borrowing technique of translation by retaining the term
wayang, and at the same time, he also adding the word theater in his translation
by the application of adaptation technique of translation. It seems that the
translator knows well about Indonesian, especially Javanese, culture. Wayang is
used to refer to the puppet itself and the term is also used to refer to the puppet
theater; the art performance. To make the target readers understand more easily,
then he renders wayang into wayang theater, he puts emphasis on the term
through the word theater in his translation. It means that on one hand, the term is
partially oriented to the source language by retaining the term wayang, but on the
other hand, it is also partially oriented to the target language through adaptation
technique of translation.
4.3 Ideology of Translation
Domestication and foreignization are two basic ideologies of translation
involving linguistic and cultural items. In domestication ideology, a translator
attempts to produce a target language translation as naturally as possible. It means
that he minimizes the strangeness of the foreign terms, words or phrases, for target
language readers through a clear, transparent and fluent style of translation. The
translated text will be much more familiar to the target language readers so that
they feel as if they were reading an original text, not a translated one. On the
contrary, in foreignization ideology, a translator attempts to take the target
language readers to the foreign culture and make them feel linguistic and cultural
differences. The target language readers will recognize that they are not reading
an original text but that of translated.

90
Based on the analysis of techniques of translation, the tendency of the use
of ideologies of translation can also be analyzed; it can be identified what
ideology is the most frequently applied by the translator in rendering cultural
terms from Indonesian into English in the novel Gadis Pantai that is translated
into The Girl from the Coast. SL-oriented technique of translation refers to
foreignization ideology of translation, TL-oriented techniques of translation refer
to domestication ideology of translation, and SL partially-oriented and TL
partially-oriented techniques of translation refer to partial foreignization and
partial domestication ideology of translation.
4.3.1 Foreignization
Pure borrowing technique of translation is considered technique referring
to the foreignization ideology of translation since the translator does not make any
translations; he takes a word or expression straight from the source language into
that of the target. Based on the analysis of techniques of translation, it can be
identified that 9.82% of the cultural terms are foreignized. It means that the target
language readers can feel linguistic and cultural differences between Indonesian
culture and that of English. In applying the foreignization ideology of translation,
the translator only uses pure borrowing technique of translation in rendering some
cultural terms from Indonesian into English. Through the application of
foreignization ideology of translation, the translator has introduced the source
language culture into that of the target.

91
4.3.2 Domestication
The application of domestication ideology of translation is through some
TL-oriented techniques of translation, they are adaptation, compensation,
description, discursive creation, established equivalent, generalization,
modulation, reduction, particularization, and combination of established
equivalent and reduction. In this research, 82.20% of the cultural terms are
domesticated; it is the most frequently-applied ideology of translation. It means
that most of the cultural terms found are rendered as naturally as possible into the
target language.
4.3.3 Partial Foreignization and Partial Domestication
Basically, there are two ideologies of translation, foreignization and
domestication. A translator, usually, applies either foreignization or domestication
ideology of translation in his translation through the applications of techniques of
translation; TL-oriented and SL-oriented techniques of translation. However, in
this research, the translator does not only apply the two ideologies of translation,
but he also applies partial foreignization and partial domestication ideology of
translation. It turns out some cultural terms identified in the novel are partially
foreignized and partially domesticated through the applications of combinations of
two different techniques of translation; combinations of SL-oriented and TL-
oriented techniques of translation. It means that in translating a cultural term, a
translator does not only use one technique of translation, but he also uses some
combinations of two different techniques of translation. Amplification technique
of translation is also considered partial foreignization and partial domestication

92
since it retains a source text cultural term in target language and at the same time
introduces details that are not formulated in the source text through explicative
paraphrasing.
According to the analysis of techniques of translation, 7.98% of the
cultural terms are partially foreignized and partially domesticated into the target
language, English. Partial foreignization and partial domestication are applied
through amplification technique of translation and some combinations of two
different techniques of translation including amplification, combination of pure
borrowing and modulation, combination of pure borrowing and description,
combination of pure borrowing and reduction, and combination of pure borrowing
and adaptation. The tendency of the application of ideologies of translation
through techniques of translation can be seen in the following table.

93
Table 4.11
The tendency of the most frequently-applied ideology of translation in the
translations of cultural terms from Indonesian into English in the novel Gadis
Pantai and its translation The Girl from the Coast
FOREIGNIZATION
Techniques of Translation n Percentage
Pure Borrowing 16 9,82
Total 16 9,82
DOMESTICATION
Adaptation 47 28,83
Compensation 4 2,45
Description 24 14,72
Discursive creation 2 1,23
Est. Equivalent 30 18,40
Generalization 18 11,04
Modulation 5 3,07
Reduction 1 0,61
Particularization 2 1,23
Combination of Established equivalent + Reduction 1 0,61
Total 134 82,20
PARTIAL FOREIGNIZATION AND PARTIAL DOMESTICATION

Amplification 1 0,61
Combination of Pure borrowing + Modulation 1 0,61
Combination of Pure borrowing + Description 1 0,61
Combination of Pure borrowing + Reduction 9 5,52
Combination of Pure borrowing + Adaptation 1 0,61
Total 13 7,98
GRAND TOTAL (N) 163 100,00

n: Number of terms
N: Total number of terms
94
From the overall analyses above, it is identified that there are three factors
causing the translator whether to foreignize, to domesticate, or to partially
foreignize and partially domesticate the cultural terms. Factors leading to the
application of the ideologies of translation are cultural differences, linguistic
differences, and translator‟s preference.
Cultural differences affect the way a translator renders the source language
terms into target language since there is an extensive gap between Indonesian,
especially Javanese, and English cultures. Therefore, a translator should have deep
understanding on the source language and the target language cultures, a translator
should also be bicultural. For example, the term burung garuda which is
translated into eagle, the translator realizes that in the target language culture a
bird that is similar to burung garuda does not exist that the translator translates it
into eagle to make it more familiar in the target language without changing the
overall message of the novel. Linguistic differences also influence the way a
translator renders a source language text into the target language text since
Indonesian linguistic system is highly different from that of English. The
linguistic differences can be seen through the application of borrowing technique
of translation.
In addition to cultural and linguistic differences, translator‟s preference
also plays an important role when translating. In the process of translating, a
translator is the one who controls the transfer of meaning, whether he tends to
emphasize the source language or the target language; reducing the „foreign‟ as
much as possible that a translated text sounds natural or deviating from the target
95
language norms to bring readers to an alien reading experience. For example, the
translator chooses to retain the term mantra into the target language although the
target language culture has a word or phrase that has an identical concept to
mantra. It is the translator‟s choice whether he wants to foreignize, to
domesticate, or to partially foreignize and partially domesticate the term.

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Unud-277-2084068103-Chapter IV Analysis and Discussion

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CHAPTER IV

ANALYSIS AND DISCUSSION OF IDEOLOGY OF TRANSLATION OF

This chapter is concerned with the analysis of the translations of cultural

classified into categories as proposed by Newmark (1988:95) and analyzed

techniques of translation applied in the translations of those cultural terms

(Molina and Albir,2002:509). After identifying and analyzing the techniques of

translation, it is getting much easier to find whether a cultural term translated

receives a source-oriented treatment, foreignization ideology of translation, or a

target-oriented treatment, domestication ideology of translation (Venuti,1995).

translation to the translations of those cultural terms.

4.1 Categories of Cultural Terms

The analysis of each category of cultural terms is made by presenting

cases of cultural terms are prioritized to be presented as the representative data.

Newmark (1988:95) discusses the translation of „foreign‟ cultural words in the

narrow sense. He classifies culture-specific terms into five categories.

found are as follows:

4.1.1.1 Terms closely related to fauna

1 109 Mardinah tak menyahut. Ia Mardinah paused as if studying

In the data above, burung garuda is translated into eagle. In Indonesian

space (Stevens and Tellings,2004:298). It is a mythical bird or bird-like creature

4.1.1.2 Terms closely related to geographical features

Terms related to geographical features refer to the weather, hills,

considered as a term closely related to geographical features. The identified

cultural term closely related to geographical features is found in the following

1 144 “Tak mungkin, mana bisa “Impossible! How could I hand

4.1.2 Material Culture

4.1.2.1 Terms closely related to clothes

to clothes identified. They can be seen in the following data:

1 2 29 32 81 100 146 150 163

data are taken as examples as presented below:

1 1 Ia dibawa ke kota. Tubuhnya She was taken to the city,

2 163 Gadis Pantai bersimpuh She fell to the ground, kissing

3 32 Bujang itu mengeluarkan The servant a white prayer

The terms and their translations can be tabulated as follows:

Sumatra), worn as a wraparound, ankle-length skirt (Stevens and

Tellings,2004:436). Batik is painted and patterned fabric or cloth (Stevens and

Tellings,2004:97). The translator understands the Indonesian culture, especially

and Tellings,2004:645). Salat means prayers, ritual prayers prescribed by Islam to

loosely from the shoulders, worn especially in the past (Hornby,2005:277). A

4.1.2.2 Terms closely related to food

38 43 66 83 104 119 127 129 130 132

The three representative data are presented as follows:

1 127 Cuma setahun sekali Such festivity and gaiety

2 38 Bersyukurlah di sini kau selalu Well, you can be thankful

In data (127), ketupat is translated into packets of cooked rice. Ketupat is

rice-cake snack cooked in a small container of woven young coconut leaves

familiar in Indonesia, especially in Javanese and Balinese culture; everyone in

the ketupat itself.

and cultural situation of Indonesians, especially Javanese, at that time.

4.1.2.3 Terms closely related to house; household goods and house

Terms related to house; household goods and house surroundings refer to

shown in the following data:

The six representative data are presented as follows:

1 99 Gadis Pantai meletakkan The girl put down the small

2 10 ..tapi matanya tertebar kemana- His eyes scanned the

3 12 ..sebuah pendopo dengan tiga A traditional pendopo-style

4 70 Antara ruang tengah dan Separating the central hall from

5 80 Ia dengar bendi berhenti, di She heard his carriage stop

their translations can be tabulated as follows:

(Stevens and Tellings,2004:182). A traditional canting used for making a batik

the target language readers.

In data (10), gapura is translated into gateway. Gapura is a structure or

in temples or Balinese places of worship since it is the most important element in

is an opening in a wall or fence that can be closed by a gate (Hornby,2005:641).