CHAPTER II : THEORETICAL FRAMEWORK AND REVIEW OF
2.5 Previous Studies
2.5.3 Equivalence
2.5.3.1 Equivalence Exists at Different Levels
a. Equivalence at word level: 1)Word is the smallest unit which we expect to possess individual meaning. 2) Bollinger and Sear(1968): Word is the smallest unit of language that can be used by it. 3) Morpheme is a constituent part of word which can't be further analyzed.
b. Equivalence above word level: 1)it refers to collocations made in terms of what is typical or untypical. 2) New collocations are made naturally by analogy or because speakers create unusual collocations purposefully.
3)Recurrent collocation: collocation with history of recurrence in language that become a part of our standard linguistic repertoire and we don't stop to think about them while reading a text. 4) Non-recurrent collocations:
collocation with little or no history of recurrence and catch our attention and strike us as unusual.
c. Grammatical equivalence:1) Grammar is organized along two main dimensions: morphology (covers word structure) and syntax (covers grammatical structure). 2) Grammatical choices are obligatory; they are more resistant to change. 3) Grammatical rules are more resistant to manipulation by speakers.
d. Textual equivalence:1) Thematic and information structure: 2) Theme: it is what the clause is about(known/old information). 3) Rhyme : it is what speaker says about the theme.(unknown/new information.
e. Function of Language: Newmark (1988) classifies six functions of a language, which are expressive, informative, vocative, aesthetic, phonic and multilingual functions. The researcher will apply the informative and the multilingual functions for her study. Newmark (1988) proposes using functional theory in the process of translating
Figure 2.7A Functional Theory of Language 2.5.4 The Concept of Culture:
One of the most important approaches to translation is the socio-semiotic or cultural approach which means that translation is not restricted to the meanings of sounds, words, grammar and rhetoric but it goes beyond mere correspondences to cultural presuppositions and value systems which create a different world picture specific to every culture,Nida (1985).
The anthropologist Malinowski's (1962) definition of culture is "the fullest context of all human activities. It is the vast instrumentality through which man achieves his ends both as an animal that must eat, rest, and produce; and the spiritual being who desire to extend his mental horizons, produce works of art and develop systems of faith". Havilland (1975) defines culture as "a set of rules and standards which when acted upon by the members of a society produce behavior that falls within a range of variance that readers consider proper or acceptable‖ Davaninez had (2009) argues that culture is a set of beliefs, ideas, attitudes, customs, behaviors,
Three Language Function
Expres sive (autoritative Informative Voctive (directive or pers uasive
Translation Theory
Semantic Communicative
Transation Theory frame of reference
P roblems Contextual factors Translatio P rocedures
Theory of translating Textual Refrential Cohesive Natural Levels
A Functional Theory of language, New mark (1988:20)
festivals, cuisine and clothing‘s that differ from country to country‖. Culture consists of the abstract ideas, values, and perceptions of the world that inform and are reflected in people‘s behavior. Culture is shared by members of a society and produces behavior that is intelligible to other members of that society. Cultures are learned rather than inherited biologically, and all the different parts of a culture function as an integrated whole. {Haviland, 2005 #16}
The social system that is used is visible through our use of language. This system includes the social context of language use which naturally takes the existence of a particular society for granted. Society has implicit and explicit values, norms and laws, and with all its particular conditions of life: economic, social, political and cultural,cf Davis (1977).
Culture is defined as the way of life and its manifestations, which are unique to a society that uses a particular language as a means of expression,Newmark (1988).Culture may be defined as a set of beliefs, which control the behavior patterns of a society. These beliefs include religion, economy, politics, literature and language.
Thus, language is an integral part of culture, and translation involves two cultures, the culture of the source language (source culture) and the culture of the target language (target culture),Aziz and Muftah (2000). Language is a reflection of the culture and personality of the language user. Culture affects the way a speaker to understand his world. This principle has very broad implications on one‘s translation work. If a translation is an influence of language, thoughts and culture, it is certain that a precise translation as the original may not be achieved. In practice, the possibilities depend on the objectives and how deeply the source text embedded in the culture. If the translation is more oriented towards the source-text it will be increasingly difficult to translate it to the target text. Likewise, if the text is embedded in the culture, even
then it will be difficult to translate. Associated with the translation of culture it manifests in two ways. First, reference of vocabulary items somehow specific to a particular culture. Secondly, the concept or fact common reference but presented in a way that is specific to the culture of the source language. In practice, however, it is suggested that the translator should consider the purpose of the translation to the translation of words or expressions of culture-bound. The translation procedures discussed should also be considered.
For a long time it was believed that only language alone involve in translation. Cultural perspective was never brought into the discussion. It can be seen in the following definitions. The first definition presented by Cartford (1965). He stated that the translation is the replacement of textual material in one language by equivalent textual material in another language. In this definition, the most important thing is the equivalent textual material. Equality here is still vague because culture is not taken into account. Similar definition is when Savory (1968) states that the translation is made possible by the same kind of thinking behind the different verbal expressions. Followed by an explanation, Nida and Taber (1969) in the translation process as follows: Translating consists of reproducing the text in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style.
2.6 Karonese Society
Figure 2.8 The Regions of Karonese Society
An overview of the district of domicile of Karonese community can be seen as what is described by J.H.Neumannin the book of life of the Karo lanternin cultured,Sarjani Tarigan (2009), i.e.: In the picture description above shows the domicile of Karo, that there are some Karo ethnic who live-in coastal areas and coexist with the Malay population, and gradually the two ethnic groups mingled with each other and acculturated. Thus, Karo people scattered and acculturated with the other ethnics, resulting in the nicknames on the basis of differences in areas such the community of: Karo Kenjulu, Karo Teruh Deleng, Karo Singalor Lau, Karo Baluren, Karo Langkat, KaroTimur and Karo Dusun.
2.6.1 Current Karo Ethnic Domicile
1) Karo Kenjulu District is part of the Karo Regency, including Kabanjahe, Berastagi, Tiga Panah, Barusjahe, Simpang Empat and Payung Districts.
2) KaroTeruh Deleng including Kuta Buluh, Payung, Lau Baleng and Mardinding District.
3) Singalor Lau District covers TigaBinaga, Juhar and Munte.
4) Karo Baluren District, Tanah Pinem and Tigalingga District.Tanah Pinemis part of Dairi regency.
5) Langkat District covering Padang Tualang, Bahorok, Salapian, Kwala, Selesei, Lau Bingei, Binjei and Stabat District.
6) KaroTimur covers Lubuk Pakam, Bangun Purba, Galang, Gunung Meriah, Dolok Silau and Silima Kuta District. These regions are in the areas of Deli Serdang and Simalungun Regency.
7) Karo Dusun covers Sibolangit, Pancur Batu, Namorambe, and Sunggal Kutalimbaru, STM-Hilir, STM-Hulu, Hamparan Perak, Tanjung Morawa, Sibiru-biru District.
2.6.2 Karo Language
Karo society has its own customs which are different from the other ethnics in North Sumatra. Although they are different, the tradition has a purpose to educate the collective community with good manners, love and respect that they perform to all of the Karonese community and outsiders. Karonese society is one of the ethnic groups that the western anthropologist dumped into a group called Batak in North Sumatra without their consent. Today for some reason, most Karonese are trying to assert their cultural identity and they refused to be lumped together with the other ethnics. Karo
has 5 mergas or clans practicing patrilineal Wollams (2004) describes highland areas of Tanah Karo Simalem is considered as the center of Karo Tradition. Karo language in this region is not greatly influenced by foreign languages and the existence of kinship and life are still very strongly maintained.
Karo language is widely spoken in North Sumatra. Karo people are generally the speakers of Bahasa Indonesia which make them to be at least bilingual because many are also speakers of other ethnic languages. Karo language is their mother tongue and is only used as their spoken language and Bahasa Indonesia as the national language and used in schools and as a written language. Therefore it is not common to see the text in Karo language and so it is not common to see Karonese stories or traditions being translated into the English language. In this research the researcher will only study ―Techniques and Methods in translation Traditional Karonese Medical Terms in Fractured Bone Setting‖ text translated by Dr. Matius Sembiring.
Example: The word Nini in Karonese is ambiguous. 1)Nini can mean grandmother or grandfather in Karo kinship system. For example: "Ia niniku" which means he or she is my grandmother or my grandfather. Meanwhile, if it is used outside the kinship terms Nini is used to call on the magical superpower. For example:
Nini simada kerangen enda which means "The superpower who Rules this rain forest.
Therefore, if we ask for a "tawar" to a "Guru", he would recite the incantation to suit our needs in this case forthe“tawar‖ for healing fractured. i.e.
Tabas bas Cakap Karo Doa didalam Bahasa
I'm here to take the materials for the Kuruk Benga Pupuk mother‘s family name.It is called bere-bere. A child whose father‘s surname isGinting and the mother‘s surname is beru Surbakti, will have a child with the full name of Fullan Ginting bere-bere Surbakti. Merga in the Karo family name is etymologically derived from a word meaning meherga which literally means priceless; this shows how the surname is very valuable to Karo tradition.
2.6.4 Karonese Local Wisdom
Karonese Indigenous knowledge which is unique to Karonese society. It is the systematic body of knowledge acquired by local people through the accumulation of experiences, informal experiments, and an intimate understanding of the environment.
Indigenous knowledge evolved from years of experience and trial-and-error problem solving by people working in their environments. Source of knowledge management relating to their production derive from their local knowledge and traditions originated by their ancestors. In this case to overcome health problems of fractured bones. Fractured Bone Setting is done by a Healer, "Guru Pertawar Penggel‖ by using different kinds of traditional medicines such as medicinal oil known as‗minak pengalun‘, ‗sembur‘, ‗tawar‘ and ‗dampel‘ made specially by the healer in the treatment of related problems including muscles, and bones for example: sprains, bone shifted, bruise, fractured bones to crushed bones.
2.6.5 Guru” or Healer in Karonese Society
“Guru” is a common terminology in Karonese society as a reference applied to a person who acts as a healer. The ―Guru” has a role in religious rituals or ceremonies in traditional Karo. For Karonese, ―Guru‖ is a term for someone who has the expertise of a range of traditional beliefs and practices, such as: fortune telling, ceremonial rituals, associated with spirits or supernatural beings as well as the treatment and cure of diseases etc. ―Guru”has a detailed knowledge about a variety of matters relating to human life.
“Guru” has gathered, registered and put the biggest part of his/her knowledge in society. To perform a ritual well, “Guru” must follow certain rules, a case that shows the ability to do much. He should know the story that explains the origin of the ritual that is often associated with the origin of the world. He should know which plants are needed to perform a ritual and he should know the actions and mantra-mantra that should be explained to others.
In everyday life in Karonese rural communities, there are several references to the types of “Guru”, such as ―Guru sintua and Guru singuda/Guru sibeluhniktikWari (―Guru‖ who is in good view of the days to computation time, direction and place),
“Guru nendung”(oracle by asking the unseen spirits) also referred to as the ―Guru sierkatakerahungna‖ ―Guru perseka-seka‖ someone who has a whistling sound in the neck as the voice of the unseen spirit, “Guru si dua lapis pengidahna” A ―Guru‖
with a double sight (someone who can see the spirits of the unseen).
Karonese believe that only those selected few can be ―Guru‖. The role of the
―Guru‖ is deemed to have been determined for a person from birth such as having certain birth signs or even since he was in the womb of the mother by word or the will of God the creator. In this case, the role of a “Guru” is already a destiny of the Almighty. The general opinion, including the “Gurus” say that if the process of birth is not special or is similar to many others or does not have certain physical characteristics, then he/she cannot be a ―Guru‖ of any type, Bangun (1986).
2.6.6Kinds of Medicine and Treatment in Karo Traditional Medication 1. Fractured Treatment
Fractured Treatment is done by a ―Guru Pertawar Penggel ‖ (Healer for a fractured bone) through a variety of ways and using different kinds of traditional medicines such as compress, and tawar/medicine made by the GURU in the treatment of related problems including tendons, muscles, and bones for example sprains, bone shifted, whiplash, broken bones to crushed bones.
The process of the treatment is not as complicated as modern medication in hospitals where patients have to take X-rays or if it is considered unlikely to be helped the leg or arm should be amputated. Meanwhile with the use of the traditional medication, the “GuruPertawar Penggel” only sees to the bone or tendons that are
problematic then touch it and return it to the normal position at the touch alone. After that smeared minak alun/massage oil made by the “GuruPertawar Penggel”.
2. Oukup/Steam bath:
Oukup or steam bath is a type of treatment that is designed to speed up the muscles strengthening for new mothers. However, lately Oukup evolved into treatment not only for new mothers but with a better technology it can be of service for anyone. Potion composed of dozens of varieties of citrus, dozens of different types of rainforest roots, dozens of types of rainforest leaves boiled in a pot traditionally and now, one can even use a rice cooker instead. You can sit in a chair and cover yourself with a plastic cover and put the steaming rice cooker underneath the chair or you can find Oukup places along Jl. Jamin Ginting, Medan.
3. Kesaya (Spices from the kitchen)
Kesaya is a kind of tawar(medicine) made to treat colds and to increase appetite. Kesaya is composed of ingredient that generally are the spices of the kitchen such as garlic and onions, alia(ginger), pepper, rainforest leaves, salt and sour juice cekala stem from the rainforest.
4. Dampel:
Dampel is juice from the leaves of the rainforest, farmland, commonly used to treat itches, allergies and as mosquito repellent. There are also the material dampel emergency leaves around the yard with the same function.
5. Surung-Surung:
Surung-Surung is medicine used for newborn babies and new mothers. The function is to strengthen the muscles of the mother and the baby also keeps them warm. Materials for Surung-Surung are betel leaf, Gambier, lime, pepper and ginger.
6. Sembur:
Sembur is a medicine consisting of rice, rainforest leaves, ginger, pepper, calamus, nutmeg, and roots of medicinal plants that are all roasted and then ground into a coarse substance. How to use it? It is sprayed using the mouth onto body parts that are considered necessary. This has the benefit that the saliva among others treats colds and stomach aches.
7. Kuning/Param:
Param is a medicine that is made from rice (a special rice flour), kesaya and herbal leaves. There are many types of Sembur, and can be broadly divided into several types:
1) Kuning las/param panas is used to keep you warm (Karo Highland can be as cold as 15 centigrade)
2) Kuning bergeh/param dingin is used for food poisoning, abdominal pain, or a sudden illness.
3) Kuning Serdang is used for rashes, insect sting allergy, swelling or disease that comes all of a sudden.
4) Kunin gagi-agi is param for the newborn.
8. Tambar penguras or draining medicine:
The materials are not entirely known but are composed of hundreds of different types of leaves and roots from the forest. Then the ingredients are dried and then ground into powder to be mixed with water use of ‗sitabar‘ banana tree juice.
Nowadays, the medicine is mixed with low alcohol content (12-19%).
9. Alun (massage):
Alun is a treatment that aims to normalize the function of muscles and veins (blood flow). The difference with fractured medicine, alun is limited to the recovery
of the main functions of the muscles or tendons, as well as one of the compositions of the gut because of certain things. Alun actually cannot be done by just anyone because it can be bad. Alun also is used to repair the uterus, cervix, removal of the uterus, abortion, as well as for men who have problems with sexual dysfunction.
10. Baja:
Baja is a type of medicine used to treat toothache or other bone‘s pain. The material is orange or hazelnut tree trunk, the material is burned in coal-fire then swiped the iron or the machete swipe to produce oil. The Oil produced is calledbaja, How to use it? Just insert and apply it into the painful tooth. For bone‘s painyou just apply it along the path of the skeleton and joints.
2.6.7ResearchConstruction
Figure 2.9: Framework of Translating SL into TL
REFLECTION
This research started by interviewing four bone setters, working two herbalists and two helpers to work in the field which resulted in collecting the collection of 395-22 data sources analyzed, (147 data from ST into TT1,129 data from ST into TT2) were decoded by applying single techniques, (51data from ST into TT1, 44 data from ST into TT2) were decoded by couplet techniques and 2 data from ST into TT2 were decoded by triplet techniques. The translation techniques from the Karonese into English analysed (130 data from ST into TT1, 99 data from ST into TT2) are Literal (69 data from ST intoTT1,62 data from ST into TT2) are pure borrowing (9 data from ST into TT1,10 data from ST into TT2) are established equivalent (1data from ST into TT1 ,2 data from ST into TT2) are Calque Techniques with a total of 209,183= (84%, data from ST into TT1 and 71% data from ST into TT2) , Also, target language emphasis data used are: addition(20 data from ST into TT1,38 data from ST into TT2), deletion (5data from ST into TT1,9 data from ST into TT2) , Transposition (14 data from ST into TT1, 21 data from ST into TT2) and adaptation (3 data from ST into TT2) with total of 39,71=(16% data from ST into
This research started by interviewing four bone setters, working two herbalists and two helpers to work in the field which resulted in collecting the collection of 395-22 data sources analyzed, (147 data from ST into TT1,129 data from ST into TT2) were decoded by applying single techniques, (51data from ST into TT1, 44 data from ST into TT2) were decoded by couplet techniques and 2 data from ST into TT2 were decoded by triplet techniques. The translation techniques from the Karonese into English analysed (130 data from ST into TT1, 99 data from ST into TT2) are Literal (69 data from ST intoTT1,62 data from ST into TT2) are pure borrowing (9 data from ST into TT1,10 data from ST into TT2) are established equivalent (1data from ST into TT1 ,2 data from ST into TT2) are Calque Techniques with a total of 209,183= (84%, data from ST into TT1 and 71% data from ST into TT2) , Also, target language emphasis data used are: addition(20 data from ST into TT1,38 data from ST into TT2), deletion (5data from ST into TT1,9 data from ST into TT2) , Transposition (14 data from ST into TT1, 21 data from ST into TT2) and adaptation (3 data from ST into TT2) with total of 39,71=(16% data from ST into