Kamis, 14 Januari 2010

Chapter Three The Application Of The Theory Of Translation

3.1. On Translating The Two Short-Stories
On translating the two English short-stories-Katherine Anne Porter’s that tree and Katherine Mansfield’s An Ideal Family- into Indonesian pohon itu and keluarga Idaman, the writer has pursued the following course:
1) Accurately reading the complete original texts in the original language (or the source language) as material concepts or ideas from which the writer is translating.
2) Looking more closely at the two English texts section by section.
3) Translating them section by section.
4) Reading and correcting the result of the translating section by section.
5) Recorrecting and rewriting the whole result of the two translating in the form of adjoining English Indonesian texts.
That process passed is, surely, not in contradicti on with the massage given by Professor Mario Pei, who says of the translator that: “His ideal process is to read a brief section of the text from which he is translating, put it aside, and rewrite it in the other language.
As for method, in completing the two English Indonesian translations, instead of using cultural translation, the writer applies a linguistic one. Why linguistic translation? Here are some reasons proposed.
a. Linguistic translation is legitimate and cultural translation is not, as stated by Nida and Taber: “We may then contrast a linguistic translation, which is legitimate, and a cultural translation or adaptation, which is not.
b. Linguistic translation can be considered faithful, while cultural translation cannot. A clear formulation is given by Nida and Taber saying, “Only a linguistic translation can be considered faithful” while, in this case, Theodore savory remarks: “ …. It is the duty of a translator to be faithful to his original”
c. In accordance with Nida and Taber’s statement which sounds like this, “It is the job of the pastor and teacher, not of the translator, to make the cultural adaptation” yes, is this connection, the writer acts, not as the pastor or teacher but, as the translator who does not make the cultural adaptation.
To complete these reasons, the following illustrations and statement show the importance of using linguistic rather than translation.
The pronoun “Dinty Moore’s” (line 1272, p.85), for instance, may not be translated into Indonesian as (restoran) “Dinti Mur”, while “the black cat” (line 1273) (also a restaurant’s name) can be translated into (restaurant) “Kucing Hitam” since “Black Cat” has its equivalence in Indonesian language and “Dinty Moore’s” has not. (also see pp. 30-33).
If a translator replaces original pronouns with certain pronouns in the target language – probably for the sake of cultural adaptation – while these have no equivalents, the translation is no longer faithful. We call it a cultural translation or an adaptation. While these have no equivalents, the translation is no longer faithful. We call it a cultural translation or an adaptation.
Although a translator makes use of linguistic translation for his method, actually he must take notice of the cultural values of the nation from which the original text comes. Besides, the recipients of the translations in the target language must also have sufficient knowledge of the original cultural values. In order to achieve accurate translation, a translator must never neglect the observation of different values in two different cultural.
Thus, accuracy in linguistic translation, including the translation of information of the use of science and technology, is an absolute necessity. It must not happen that readers of such translation apply the information incorrectly.
Moreover a linguistic translator must always remember that he is simply a bridge connecting the original text in the original language directly to its readers in the target language. He must, in his own right, he aware that the work in hand is never his own.
Concerning system, the writer use “roundabout route”, the second system which is introduce by Nida and Taber as explained in 2.6.2. there it is clearly explained that,
“The seemingly roundabout route actually reflects much better th real nature of linguistic structures, and therefore reflects much more accurately what happens in good translation and represents a much more efficient method for the mastery of translation technique than the first system.”
The process of translating it self language activity which must be done with accuracy, so the translator here the writer must also act as an accurate language user who strives for quality in the translation he is performing. On translating the source texts into the target texts, from the source into the target language, he has to select appropriate words, the best composed sentences, and obey grammatical rules for the sake of reliable and correct composition.
Next the writer tries to organize some explanations concerning the problem of translating two English short stories into Indonesian with several example revering to that kind of language activity. The comparison of the original text and the translation is also needed to grasp the development of this study. Let us pay good attention to the following analysis.
We begin with the translation of Katherine Anne Porter’s That Tree into Indonesian Pohon Itu.
In line 2 (p. 34), the bum is translated as gelandangan. Of course the connotation of such a word in Indonesian is not exactly the same as in English. The writer is, too, fully aware of the impossibility of locating precise equivalents between English and Indonesian, but he has tried to translate that word into its closest equivalent. The word gelandangan is chosen in consideration of the next words in lines 15, 16, and 17 (p. 34), read “no respectability, no responsibility, no money to speak of.” In short, a bum is a person who has no respectability, no responsibility, and no money to speak of, thus gelandangan adalah seseorang yang tanpa kehormatan, tanpa pertanggung jawaban, dan tanpa uang diandalkan. In the concise oxford dictionary (1954), Bum is habitual loafer which can be translated into Indonesian orang yang bermalas-malasan, but kamus Indonesia-Inggris oleh John M. Echols dan Hassan shandily has helped the writer to choose orang gelandangan/bambungan. So the writer has chosen gelandangan as the closest equivalent of bum. This is the importance of dictionaries in the work of translation.
The translation of the phrase in lines 4 and 5 proves that a punctuation mark can be replaced by a work , and vice versa, in order to gain a harmonic translation. In this case, the word sambil replacing the position of comma (,), so the translation runs like this: …, writing poetry to be sambil menulis puisi. A similar case occurs in the translation of phrases in lines 20 and 21: …, lying under a tree writing poetry to be …, berbaring di bawah sebatang pohon, menulis puisi. The translation can also be …, berbaring di bawah sebatang pohon sambil menulis puisi, but the writer wishes to avoid boring the readers by replacing the word sambil for punctuation mark comma (,) and, in the writer’s opinion, Bahasa Indonesia accepts such compositions.
In lines 24, 25, and 26 (p.35), instead of Dia merasakan dalam tulang-tulangnya bahwa itulah tanah air baginya, the writer translates ¬he had felt in his bones that it was the country for him into dia merasa dengan pasti bahwa itulah tanah air baginya, because to feel in one’s bones doesn’t mean merasakan dalam tulang-tulangnya but merasa dengan pasti. That is one of the problems in idiomatic differences between English and Indonesian.
Silang expressions are also present in the original text of miss porter’s that tree. Lines 296, 312-313, 368-369, and 379-380 show them. They occur in the form of conversational phrases among characters in this story and, probably, express the local colour of conversation among Mexicans, considering the setting is in Mexico. The author chooses “Dyuhwana fight?” (line 296, p.46) instead of “Do you want to fight?”, “for crisesake, Joe, (line 312-313, p.47) instead of “for Christ’s sake, Joe, “nobody you’d wanta know, Joe” (line 368-369, p.48) instead of “nobody you’d (you would) want to know, Joe,” and “whaddayah care, anyhow?”. Nevertheless, the translation of these items is not as slangy as they are, since Indonesian slang expressions are not of these types.
Now let us observe the problem of translating the other short-story, Katherine Mansfield’s An Ideal Family into Indonesian as Keluarga Idaman.
Translating this second short-story we find no more problems than in the first one, the only problem the writer would like to note is as follows.
By comparing the translation of “saying goodbye”, in lines 51-52 (p. 96), with “smiling that peculiar little half-smile,” in lines 56-57, we are aware that this kind of translation requires the use of some language sensitivity. Ing-form in “saying” is translated as sedang, where as in “smiling” as sambil. It happens in this type of text. Each word, therefore, refers to its own context, since the context is important in understanding –in this case- what is written. In other words, the relation of words and context must be absolutely integrated.

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