CHAPTER II : THEORETICAL FRAMEWORK AND REVIEW OF
2.6 Karonese Society
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 TT1 and 29% data from ST into TT2). The conclusion is the translator has used the most literal equivalent of source language emphasis translation techniques in translating from from ST into TT1 is 84% and from ST into TT2 is 71% data. This is not only feasible but also necessary so that the original Karonese medical terms can be faithfully preserved in the translation. Therefore, most data that are as many as 84%, 71% were being translated using the translation techniques that oriented towards source language and 16% data from ST into TT1 and 29% data from ST into TT2 of are decoded using of the Target Language Emphasis Methods of translation
which were dominated by Word-for-word, Literal, Faithful, Adaptation and free Translation methods.
CHAPTER III
RESEARCH METODOLOGY 3.1 Research Design
This study used qualitative research method, Qualitative research is characterised by its aims, which relate to understanding some aspect of social life, and its methods, Bricky and Green (2007) This is usually done when the researcher wants to deepen the understanding of a situation or issue, or when a very new field of study or vague that it becomes important to test the unknown variables that can affect a particular phenomenon. There are several kinds of descriptive qualitative research methods and the ones which are compatible with this study, they areEthnography which involves a field-based study lengthy enough to surface people's everyday norms, rituals, and routines in detail andParticipant-observer study where the researcherconducts field-based research based on the researcher locating in the real-world setting being studied,Yin (2011)
It is therefore important to involve the use of strategy such as searching for library materials, ask the opinion of experts, and conducting interviews followed by materials found in different geographical settings. Qualitative data is often referred to as soft data. The data in question can be texts, interviews, conversations, books, newspapers, pictures, observations, sound etc. In the social sciences, qualitative methods are useful for studying the phenomenon of perceived through our senses to obtain empirical sequence.
Qualitative methods focus on how individuals perceive and interpret their social reality. This shows that the picture of the social world that is constantly changing properties because of its ability to build and individual creativity.
Qualitative methods disputed as too subjective, it is difficult to do over again, unrepresentative and sometimes difficult to understand what exactly has been investigated.
Researchers have a great influence on the research and the methods used.
Because of the subjective nature it is difficult to say whether the qualitative study is a reflection of the reality of the researcher or the social reality under study,Bryman (2012). The study design serves to establish structures that direct and guide researchers on how to use a particular method concretely and analyze the data collected. The research design used in this study is the study of some cases through a detailed and thorough research. In most qualitative studies, field work, whether from the participant-observer or a variety of interviews, conducted by a solo researchers.
However, some qualitative research are deliberately involving additional people to help with field work.
The role of people in the field is not the same as the role of the most demanding, others may be called to serve as a companion to researchers who accompanies the main primary but did not do formal research function. Sometimes, the need may be for personal security—as when a female researcher is to visit the homes of young adult males, to conduct evening interviews (e.g., Royster, 2003 in Yin 2011).
Multiple sources of evidence rather than relying on a single source alone, Yin (2011) In other situations, the need may be culturally based—as when the holding of a private interview between a researcher of one gender with a person of the other gender would appear to be socially inappropriate and jeopardize the researcher‘s
standing in the community being studied (e.g., Menjívar, 2000, pp. 246–247 in Yin 2011).
3.1.1 Research Approaches
Research approaches design is considered as an "outline" for research, dealing with at least four problems: which questions to study, which data are relevant, what data to collect, and how to analyze the results. The best design depends on the research question as well as the orientation of the researcher. Every design has its positive and negative sides. When conducting the study explicitly, a research design is very important because it is like a roadmap for an explorer.
This study is ethnography andparticipant-observer descriptive qualitative research.The qualitative nature of this anthropological study concerned with The ―Techniques and Methods in Translation Traditional Karonese Medical Terms in Fractured Bone Setting‖. This research will describe the problems of translation of the ST into the TT1 so that all the problems can be expressed. There are two steps that must be taken, i.e.: (a) contrastive analysis and (b) cross-cultural comparison. Contrastive analysis performed to reveal the extent of the source language linguistic system (Karo) is different or the same with Indonesian and English. While cross-cultural comparison was conducted to determine the extent to which the culture of the two languages differ in various aspects.
3.2 Place and Time of the Research
The location of this research is spread in the different parts of North Sumatra i.e. in the Karo highlands and the lowlands that are in Deli Serdang, Langkat, and Southeast Aceh Districts. Three of the Guru pertawar penggel living in the highlands Guru Perangin-angin lives in Sukababo and two of them live in Munte.Another
person came from Sibolangit, Deli Serdang and lives and practice in Medan. Both herbalist Pa Fernando and Nande Fernando live and work in Pancurbatu, Deli Serdang. There is also an assistant Eddy Ginting who is familiar with herbs come from districts Doulu Berastagi to look for the herbs in the rainforest. It is recommended to have multiple sources of evidence rather than relying on a single source alone,Yin (2011).
These herbal plants are also from areas of rainforest in the area around Mount Sibayak include protected forests which are located in Deli Serdang, Langkat, Karo and Southeast Aceh District protected Leuser forest cover in North Sumatra. Data collection began in January 2015 and completed in June 2015 new.
3.3 Research Ethics
The objects under study are including human in the interviews. Therefore, we must be careful to avoid adverse interviewee,Fontana & Frey (2005).
The resulting knowledge depends on social relationships of interviewer and interviewee, which depends on the interviewer's ability to create an atmosphere in which the subject feels free and safe to talk about matters to be announced later.
Again, this requires a balance between the interests of the interviewer in getting information of interest while respecting the ethical integrity of the subjects interviewed,Fontana & Frey (2005).
This research involving humans as study participants, the researcher also considers ethical issues in this regard within the cultural mores of Karonese. For example to collect the herbal leaves one has to perform a certain ritual to show respect to the maker of the universe. Participation in this study is fully voluntary. Researcher
gave a letter of introduction from the Head of Linguistics Department of USU, the four Guru pertawar penggel, two herbalists and one assistant researcher on herbals.
Researchers inform prospective participants that the information provided will be used solely to assist in research and write about the treatment of fractures.
Researcher stressed the desire to examine the treatment of fractures to be more recognized by the public both nationally and internationally. Furthermore the results of the interviews will be given to the participants to be reviewed.
3.4 Data and Data Sources
The main data source of this study is a semi oral tradition of Karo society
―The Translation Traditional Karonese Medical Terms in Fractured Bone Setting‖
This semi oral tradition will then be recorded using a tape recorder. The data source will be The recordings of:
1. Interviews with four “Gurupertawar penggel‖ or practitioners of traditional Karonese bone setters located in different areas of Eastern part of North Sumatra..
2. Interviews with people who understand the herbal plants of the rainforest in North Sumatra that provides ingredients for traditional medicines, traditional medication;
and providers of traditional Karonese medicines.
3. Finding the plants in the rainforest in the district of Deliserdang, Langkat, Karo and Southeast Aceh help identified by omeone who recognized the herbs, Eddy Purba of Desa Doulu on the slope of Mt. Sibayak.
The data are words, phrases and sentences of the texts of transcription of interviews which includes of sixty herbal terms in Karonese and translated into Indonesian and from Indonesian translated into English. Among the herbs used in this study there
were twenty eigtht that the researcher could not find the equivalence therefore they were untranslatable from Karonese into Indonesian and from Indonesian into English.
3.5 Data Collection Techniques 3.5.1 Interviews
Interview method which researcher selects was an individual interview. Types of interviews were applied to the study is an open interview format and semi-standard or semi-structured.
Kvale (2007) defines a semi-structured interview as an interview aimed at obtaining a description of the life of the world with respect to interpreting the meaning of the phenomenon described. Berg (2009) asserts that semi-standard interview involves asking a number of questions that have been determined with specific topics.
Typically, these questions were asked in each interview participants in order that a systematic and consistent, but the interviewer allowed to investigate further beyond the answers to standard questions that have been prepared,Berg (2009).
In this kind of interview, the question may reflect an awareness that each individual understands the world in a variety of ways,Berg (2009). That way researchers approach the world from the perspective of the subject. Semi-structured interview is flexible. This allows the interviewer to ask a series of questions structured, allowing for comparisons during the interview, and allows the interviewer asking questions spontaneously in response to questions during the interview,Berg(2009).And in a way gives strength to participants who were being interviewed. Because of these advantages, the researchers considered important to use a semi-structured interview.
Researchers used individual interview format with a semi-structured open-ended questions to interview the four Guru pertawar penggel. Researcher chose an
Researchers used individual interview format with a semi-structured open-ended questions to interview the four Guru pertawar penggel. Researcher chose an