A THESIS
Presented in Partial Fulfilment of the Requirements for the Attainment of a Sarjana Sastra Degree in English Literature
by:
Decky Nur Rohman Aziz 13211141051
ENGLISH LITERATURE STUDY PROGRAM ENGLISH EDUCATION DEPARTMENT FACULTY OF LANGUAGES AND ARTS STATE UNIVERSITY OF YOGYAKARTA
v MOTTOS
Nobody can hurt me without my permission
- Mahatma Gandhi
Only I can change my life. No one can do it
for me
vi
DEDICATIONS
This thesis is proudly dedicated to
My Family, my beloved mom, my lovely grandmother,
and my brothers in crime
and
this is a special gift for my dad. Finally, I am here, dad.
Last but not least,
this is for everyone out there who does not have a
chance to get a high education. I have been there and
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ACKNOWLEDGEMENTS
Alhamdulillahirobbil‟alamin, all praises are given to the Almighty Allah SWT for all the mercy and blessings. I would never have finished this thesis without His strength, patient, tenacity, and guidance to pursue my goals. I do not know how to illustrate my gratefulness and my amazement for this achievement. I am also very fortunate that I met many amazing people who have supported me in the process of writing this thesis. Therefore, my sincere gratitude is delivered to: 1. Andy Bayu Nugroho, S.S., M. Hum, my one and only supervisor who has
given me much knowledge, patience, time, energy, and continuous guidance in all stages for finishing this thesis;
2. Dr. Widyastuti Purbani, M.A, my academic consultant, and all lecturers in the English Education Department who have taught and guided me during my years of study;
3. my beloved father, Alm. Aris Susanto advised me to survive and to have a strong heart, and a strong mind, and for my lovely mother, Ibu Umiyatun, who has taught me how to live my life, gives me strength, endless love and support, solemn prayer, and be the reason I finish my thesis;
4. my brothers, Ferian Rochmani Idris and Hafis Sena Fathur Rohman, for the support and craziness;
5. my badass partner, Widya Rosanita who is always there coloring my life with love, enthusiasm, and stupidity;
6. my Kampret Gengs, Bang Itok, Bang Alex, Bang Jalal, Bang Xball, and Bang Nopal for being there to keep me alive with their crazy ways, crazy stories, unexpected journey, and time for sharing all about life all night long;
7. all my friends in Translation class who have helped me solve my problem during the thesis writing, especially for Dimas Andika A and Suci Anggita who have helped me as peer reviewers, and all my friends in English Literature with whom I do hope our friendship will last for good; and
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TABLE OF CONTENTS
TITLE ... i
APPROVAL SHEET ... ii
RATIFICATION SHEET ... iii
PERNYATAAN ... iv
MOTTOS ... v
DEDICATIONS ... vi
ACKNOWLEDGEMENTS ... vii
TABLE OF CONTENTS ... ix
LIST OF FIGURES AND TABLES ... xiii
ABSTRACT ... xiv
CHAPTER I INTRODUCTION ... 1
A. Research Background ... 1
B. Research Focus ... 4
C. Research Objectives ... 5
D. Research Significance ... 5
CHAPTER II LITERATURE REVIEW AND CONCEPTUAL FRAMEWORK ... 6
A. Theoretical Review ... 6
1. Definitions of Translation ... 6
2. Types of Translation ... 6
3. Translation Process ... 8
a) Analysis ... 9
b) Transfer... 9
c) Reconstructing ... 9
4. Foreignization and Domestication ... 9
a. Foreignization ... 9
1) Preservation ... 10
2) Addition ... 10
x
4) Literal Translation ... 12
b. Domestication ... 12
1) Cultural Equivalent ... 12
2) Omission ... 13
3) Globalization ... 13
4) Translation by More Specific Words ... 14
5) Creation ... 14
6) Equivalent Translation ... 15
5. Culture-Specific Terms ... 15
a. Notions of Culture-Specific Terms ... 15
b. Types of Culture-Specific Terms ... 16
1) Ecology ... 16
2) Material Culture ... 16
3) Social Culture ... 17
4) Social Organization ... 17
5) Gesture and Habit ... 17
6. Literary Translation ... 17
7. Saman Novel ... 19
8. Previous Studies ... 20
B. Conceptual Framework ... 21
CHAPTER III RESEARCH METHOD ... 24
A. Type of the Research ... 24
B. Data and Sources of the Data ... 24
C. Research Instruments ... 25
D. Research Design ... 25
E. Techniques of Data Collecting ... 25
F. Techniques of Data Analysis ... 26
xi
CHAPTER IV FINDINGS AND DISCUSSION ... 28
A. Findings ... 28
1. Description of the Culture-Specific Terms in Ayu Utami‟s Saman and Their Translated Expressions in Pamela Allen‟s Saman ... 28
2. Description of Translation Techniques Used to Represent Foreignization and Domestication in Ayu Utami‟s Saman and Their Translated Expressions in Pamela Allen‟s Saman ... 30
B. Discussion ... 34
1. The Culture-Specific Terms in Ayu Utami‟s Saman and Their Translated Expressions in Pamela Allen‟s Saman ... 34
a. Ecology ... 34
b. Material Culture ... 37
c. Social Culture ... 40
d. Social Organization ... 42
e. Gesture and Habit ... 44
2. Translation Techniques that Signify Foreignization and Domestication of Culture-Specific Terms in Ayu Utami‟s Saman and Their Translated Expressions in Pamela Allen‟s Saman ... 46
a. Foreignization ... 46
4) Translation by More Specific words ... 62
5) Equivalent Translation ... 64
xii
CHAPTER V CONCLUSIONS AND SUGGESTIONS ... 70
A. Conclusions ... 70
B. Suggestions ... 72
REFERENCES ... 74
APPENDICES ... 77
A. Data Findings of the Identification of Culture-Specific Terms, Foreignization and Domestication categories ... 77
xiii
Figure 1. Translating Process by Nida and Taber in Munday (2008: 40) ... 7 Figure 2. Analytical Construct ... 23
Tables
Table 1. The Example of Data Sheet ... 26 Table 2. The Occurrence of Culture-Specific Terms in Ayu Utami‟s Saman and
Their Translated Expressions in Pamela Allen‟s Saman ... 28 Table 3. The Occurrence of Translation Techniques in Ayu Utami‟s Saman and
Their Translated Expressions in Pamela Allen‟s Saman ... 31 Table 4. The Translation Techniques Combine with Foreignization and
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FOREIGNIZATION AND DOMESTICATION OF
THE CULTURE-SPECIFIC TERMS IN AYU UTAMI‟S SAMAN AND
THEIR TRANSLATED EXPRESSIONS IN PAMELA ALLEN‟S SAMAN
Decky Nur Rohman Aziz NIM 13211141051
ABSTRACT
This research, which is under the scope of translation studies aims to (1) find out the culture-specific terms used in Ayu Utami‟s novel entitled Saman and
their translated expressions in Pamela Allen‟s Saman; (2) describe foreignization and domestication techniques used in culture-specific terms in Ayu Utami‟s Saman and their translated expressions in Pamela Allen‟s Saman.
The researcher applied the descriptive qualitative method in this research. The words and noun phrases which are considered as the culture-specific terms
taken from Ayu Utami‟s Saman and their translated expressions in Pamela Allen‟s Saman were the data used in this study. The main instrument of the research was the researcher himself. After the data are being collected, they were categorized and analysed based on the culture-specific terms and the types of translation techniques. To enhance the trustworthiness of the data in this study, triangulation was employed.
This research reveals two findings. The first is that the culture-specific
terms in Ayu Utami‟s Saman and their translated expressions in Pamela Allen‟s Saman cover five main categories. They are ecology, material culture, social culture, social organization, and gesture and habit. In terms of translation techniques, there are four translation techniques of foreignization: preservation, addition, naturalization, and literal translation. On the other hand, domestication technique has six techniques; cultural equivalent, omission, globalisation, translation by more specific words, creation, and equivalent translation. The findings show that the domestication is more dominant than the foreignization technique. It happens because the translator intends to bring the readers close to their own culture.
1 A. Research Background
Communication cannot be separated from every part of human life. It is a process of delivering information in order to be conveyed from one source to audiences. Communication uses a medium called language. However, several problems come up when people who have different languages communicate with each other.
the meaning is transferred. They are called culture-specific terms which cannot be transferred easily to the target language because those words do not always have equal meaning in the target language. Moreover, many readers do not have enough knowledge to understand the words. It will lead to the wrong perception among readers.
At this point, translation is needed to make it clear. The process is not only transferring words from the source text into the target text, but also gaining the closest equivalent meaning to the target text without decreasing the meaning of the source text. Therefore, the translator has a responsibility to make the transferred language acceptable without creating any issues.
to the target language and those ideologies carry the messages from the source language without any meaning deviation. The culture-specific term occurs when a specific cultural term in the source text is absent, it has no equal meaning or it has a different meaning the target language. The examples are the words bajaj, and sate which contain Indonesian culture-specific terms and those words cannot be translated easily.
Nowadays, this technique can be applied widely, for example in the literary works. A lot of novels are published globally to be read by a lot of people. Saman is one of the novels that is published globally. It is a controversial novel published in 1998. The author is Ayu Utami. She used to be a journalist in a Soeharto's regime. It tells about the struggling for the human right in the authoritative regime of Soeharto, religion, spirituality and underlining the sexual perspective for a woman that are still taboo to be shown. The researcher expects that there will be various cultural terms in the novel since her works are considered as the refection of Indonesian literature at that time.
supporting the theme, setting, and situation of the novel. Consequently, identification of culture-specific terms is a way to reveal the understanding of the whole story.
B. Research Focus
In general, foreignization and domestication techniques can be used in any translational text whether it is written or spoken. However, the researcher wants to focus on the culture-specific terms because it often occurs in the Saman novel and it is considered as a problematics issue. On the other hand, the differences in culture can be a serious problem as anything comes originally from a nation has its own uniqueness. Culture-specific terms are too controversial to be translated because it contains a national local wisdom and culture. A translator has to consider this matter. Therefore, the translation texts must have equivalent meaning in order to make the target reader understand the content without thinking or misunderstanding. As the result, the researcher is interested in conducting the research entitled "Foreignization and Domestication of the Culture-Specific Terms in Ayu Utami's Saman and Their Translated Expressions in Pamela Allen's Saman."
Based on the background of the research, the research problems are formulated as follows.
2. What are the techniques showing foreignization and domestication used in
Ayu Utami‟s Saman and their translated expressions in Pamela Allen‟s Saman?
C. Research Objectives
This research has two objectives, they are:
1. to find out the categories of culture-specific terms which appear in the texts of Ayu Utami‟s Saman and their translated expressions in Pamela Allen‟s Saman, and
2. to describe foreignization and domestication techniques used in Ayu Utami‟s Saman and their translated expressions in Pamela Allen‟s Saman.
D. Research Significance
This research contributes some significance as follows. 1. Theoretical Significance
The analysis of this research shows a better understanding of culture-specific terms, foreignization and domestication categories. It will guide the students of UNY, who are going to conduct research in the same field, especially for them who are majoring in translation. This research hopefully motivates other researchers to be interested in conducting further research with the same topic. 2. Practical Significance
6 A. Theoretical Review
1. Definitions of Translation
There are many experts who are trying to define translation in various point of views. Newmark in El-Shafey (2012: 4) proposes the definition of
translation as “The act of transferring meaning of a stretch or a unit of language,
the whole or a part, from one language to another.” Based on the definition,
translation can be concluded as a process of transferring spoken or written text from source language into target language. The process of translating spoken and written text consider the meaning of each word in order to transfer the meaning perfectly in target language. Meanwhile, the transferred meaning can be as a part or the whole. Nida and Taber in El-Shafey (2012: 3) define translation as follows:
“Translating as a process of reproducing in the receptor language the
closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style. In other words, translation is a transfer of meaning, message, and style from one source language text to
the target language text.”
The definition of translation by Nida and Taber above means that translation is a process of transferring source language text into target language text with the equivalent meaning, message, and style.
2. Types of Translation
there are three types of translation. Those are intralingual translation, interlingual translation, and intersemiotic translation.
a. Intralingual Translation
It is a kind of translation process which interprets one sign into other signs in the same language. Summarizing a text or simplifying a novel is the example of intralingual translation.
b. Interlingual Translation
It refers to a type of translation process which translates one sign into another sign in different language. The examples of interlingual translation are translation of books and subtitle occurred in movies.
c. Intersemiotic Translation
It is a term dealing with a type of translation in which a translator focuses only on the acquiring of the message, such as reading notices and looking at maps.
3. Translation Process
In translating a text, there are three stages in translation process based on Nida and Taber (Munday, 2008: 40), those are: a. analyzing the message in the source language; b. transfer; c. restructuring
A (Source Language) B (Target Language)
Figure 1. Translating Process by Nida and Taber in Munday (2008: 40) Y
Transfer X
a. Analysis
The first step in the translation process is an analysis. The translator has to bring up every detail in each of the language and understand the differences between the source and the target text language. The translator needs to understand every specific element about culture in both languages. Without understanding the culture of both languages, the process cannot be carried on. This is significant because it will minimize the mistake when the text is translated. The culture-specific terms are essential for the translator in mastering both cultures of the source and target text language. It can help the translator in understanding the message from the source text language into the target text language correctly.
b. Transfer
After doing analysis process, the source text is transferred to the target language. The translator has to look every detail from the words, phrases, clauses, and sentences that contain culture-specific terms. The translator transfers the message from language A (source language text) into language B (receptor language text).
c. Restructuring
4. Foreignization and Domestication
Foreignization is signifying “the difference of the foreign text, yet only
by disrupting the cultural codes that prevail in the target language” (Venutti, 1995: 20). Placing foreign word to present the foreign culture-specific terms which have no equal equivalence is the reason why this technique emerged. The derivate technique from dominant discourse is used to show the foreign culture in target language.
On the other hand, the opposite of foreignization is a domestication
technique. Domesticating technique is “an ethnocentric reduction of the foreign
text to target language cultural values, bringing the author back home” (Venutti, 1995: 20). Based on explanation above, replacing culture-specific terms that is brought by the source language into the target language cultures can be done as long as the terms have closest equivalent meaning as a sign form the text that has been domesticated. The reader does not have to think much because it is presented in local culture rules.
The notion of foreignization and domestication that cover many translation techniques can be considered as foreignization and domestication categories. In this model, the techniques for rendering culture-specific terms into a target language are arranged on what might be called Venutian scale, ranging from the most foreignizing to the most domesticating (Judickaitė, 2009: 2). a. Foreignization
1) Preservation
Letting the words from the source text to be placed in the target text exactly the same in written expression is called preservation technique. The words are usually marked with the Italic style. Davies in Judickaitė (2009: 16) adds that
this technique can be applied if „an entity in the source text has no close
equivalent in the target culture‟. The following is the example,
ST: Seseorang telah membacakan salinan surat Raden Adjeng Kartini. (Anak Semua Bangsa p.139) TT: Someone read out one of Raden Adjeng Kartini‟s letters.
(Child of All Nations p.101) The translator does not change the word because it has no word in target text that represents the word in source text. Therefore, it is better to keep the source text.
2) Addition (Notes and Glosses)
According to Newmark (1988: 92), addition is giving more information about words that left untranslated. Generally, those are cultural words (distinction between cultures), technical words (has a bound with the topic) or linguistic words (explaining wayward of use of words). Newmark also adds some methods in the form of notes and glosses; (a) notes at the bottom of page, (b) notes at the end of chapter, and (c) notes or glossary at the end of book.
ST: “Ndoro priyayi pabrik?” tiba-tiba ia bertanya dengan Jawa Kromo
(Anak Semua Bangsa p.236)
TT: “Is Ndoro a priyayi from the mill?” he suddenly asking in high Javanese.
(Child of All Nations p.162) Glossary :
Ndoro : an honoric used by a lower-class person when speaking to someone in the feudal class or a similar status.
(Child of All Nations p.351) There is an additional information to explain more about the specific words in the source text. The word usually is not familiar; thus, the note can be recognized by the readers.
3) Naturalization
According to Newmark (1988: 82), naturalization means adapting the words from source text to the target text based on the adaptation of the grammatical and phonological rules of the source and target text. Hence, the words are actually known in the target text, but it could be more inclusive than the source text for the readers. For example:
ST: Bahkan anak-anak kecilpun ikut menyatakan simpatinya dengan menggunakan katapil dan bandul.
(Anak Semua Bangsa p.28) TT: Even some little children showed their sympathy with capatults
and small slings.
(Child of All Nations p.30) Both of the words above have the similar spelling, but different letters. It is often found in some case of some words. The letter katapil has been changed
4) Literal Translation
Rendering the names of companies, official institutions, and technical gadgetry are not easy to be translated. Literal translation could solve the problem in translating the proper names. Literal translation is a technique that translates by word-for-word and nothing is added or subtracted, Vinay and Darbelnet in
Judickaitė (2009: 19). For example:
ST: Satu-satunya perintah sebulan: perkeras pengawasan atau pembikinan spiritus dan minuman keras.
(Anak Semua Bangsa p.190) TT: His only order during the whole first month was: tighten the
supervision over the manufacture of sprits and hard drink.
(Child of All Nations p.133) The example above shows a brief word-for-word translation. However, it is good to be applied in this case, since it matches each other and do not change the meaning.
b. Domestication
Domestication techniques can be divided into several categories. These are the techniques of domestication.
1) Cultural Equivalent
ST: Seperti orang gila aku tinggalkan kamar, lari ke belakang, memerintah Marjuki menyiapkan Bendi.
(Anak Semua Bangsa p.7)
TT: I didn‟t go on. I rushed outside and ordered Marjuki to prepare a buggy.
(Child of All Nations p.17) In the example above, the word bendi has been replaced with „a buggy‟, because there is no word which has the same meaning. Hence, the translator replaces the words in order to get the closest equivalent meaning.
2) Omission
Baker in Judickaitė (2009: 18) describes that omission technique means deleting the element of source text. This technique is chosen to protect the readers from the ambiguity of words. For example:
ST: Saban hari di paksa makan bubur Havermouth dan telur setengah matang.
(Anak Semua Bangsa p.36) TT: Everyday she must be forced to eat even porridge or and egg.
(Child of All Nations p.34) In the example above, the word Havermoth has been deleted because in the target text, there is no such porridge name like Havermoth. The translator considers to delete the unknown word to avoid the curiosity of the readers that want to know something they do not know. It will lead to the wrong interpretation.
3) Globalization
ST: Dua jam kemudian kapal meniupkan suling uapnya, berangkat. (Anak Semua Bangsa p.100) TT: Two hours later, the ship blew its steam whistle and departed.
(Child of All Nations p.75) In the example above, suling is transferred into „whistle‟. Suling is too specific and it might not understandable for readers in the target language. This technique shows that general word is easier for the readers.
4) Translation by More Specific Words
Judickaitė (2009: 15) explains that the technique translation by more specific word is the opposite of the globalization technique. This translation technique is switching words which have broad meaning into specific words that lead to specific things. The example is presented below.
ST: Juga wastafel dan lemari bersih, tak nampak ada serangga. (Anak Semua Bangsa p.37) TT: There were no cockroaches to be seen any where.
(Child of All Nations p.35) Based on the example above, the word serangga has a general meaning. Meanwhile, „cockroaches‟ only refer to one thing that is specific animal. The technique is employed, so the target text become understandable.
5) Creation
Davies in Judickaitė (2009: 17) states that “recreation of a source language
item”. The creativity of a translator in playing with the word is the key. It can be said that the term in the source text is absent in the target text. For example:
ST: Aku terkena penyakit plesir.
(Anak Semua Bangsa p.445) TT: I have a disease of pleasure.
Penyakit plesir is an activity to gain pleasure. In English, it is translated into
a „disease of pleasure‟. The example explains that the character uses a particular
term to hyperbole his/her work and the spelling are close between plesir and pleasure. It could be like a misspelling of the word plesir into pleasure.
6) Equivalent Translation
Vinay and Darbelnet in Judickaitė (2009: 19) states “Rendered by two texts
using completely different stylistic and structural methods”. It uses any words in the target text to convey the closest equivalent meaning with the source text without paying attention to the structure, stylistic, and method. For example:
ST: Setengah jam kemudian opas yang dimaksud datang.
(Anak Semua Bangsa p.202) TT: Half an hour later the night attendant arrived.
(Child of All Nations p.140) The example shows that the CST opas is translated into its target language
that equivalent, which is „the night attendant‟. 5. Culture-Specific Terms
a. Notions of Culture-Specific Terms
Florin calls culture-specific terms as realia in Harraka (2008: 15),
“Realia (from the Latin Realis) are words and combinations of words denoting objects and concepts characteristic of the way of life, the culture, the social and historical development of one nation and alien to another. Since they express local and/or historical color they have no exact equivalents in other languages.”
According to Nedergaard-Larsen in Harraka, (2008: 5), culture-specific
terms is the term of „culture-bound element‟. Nedergaard-Larsen states that the
term „culture-bound element‟ refer to the non-linguistic sphere in order to differentiate phenomenon or events that exists in the source language culture. Culture-specific terms occur when the word from the source text does not exactly occurred in the target text.
b. Types of Culture-Specific Terms
There are many experts who divide the types of cultural terms, one of them is Newmark (1988: 76-99) in his book entitled A Textbook of Translation. He categorizes foreign cultural words into five divisions. The divisions are ecology, material culture, social culture, social organization, and gesture and habits.
1) Ecology
Geographical characteristic such as plants, animals, plains, winds, and hills that are only exist in particular area and culture are included in ecology. The words Laut Jawa, lontar, and betung are ecological words that have different name in other cultures.
2) Material Culture
3) Social Culture
Newmark (1988: 77) discussed that social culture consists of activity of work and leisure such as sport and occupation and many more. The example in Bahasa Indonesia is the word kusir which is translated into „driver‟.
4) Social Organization
Social organization contains formal terms in specific variety of requirements refer to customs/activities/organization that is associated to political, institutional, administrative, religious, artistic, and historical terms (Newmark, 1988: 99). For example, the word wudhu which is translated into „ritually wash
themselves‟.
5) Gesture and Habit
Based on Newmark (1988: 99) the last category is gesture and habit. Gesture and habit can be defined as cultural behaviors and gesture of local people which have particular characteristic and those are systematically followed by the people nearby with specific purpose to achieve something. The example is in Javanese when someone gives a thumb-up, it means „please or to ask or to invite
or allowing guests to come politely‟, meanwhile, in western culture it means „I need a ride‟.
6. Literary Translation
intuitive writing of the author. To increase the interest of translator in the literary works, the translator deals with complex issues of social and cultural element. The general beliefs of the difficulty and the worthiness of transferring literary product are related to cultural theories, post-modernism, and value judgement refracted through prejudice of class, gender, nation and race. Literary translation challenges the translator to get the authority of the canon, the nationalism of culture, and the
„death‟ of the author (Baker, 2001: 127).
One of literary works that has been translated is Ayu Utami‟s Novel
entitled Saman. When the readers have the ability to comprehend the literary work fully, it gives pleasure and make readers want to share the story. The theme of
Ayu Utami‟s Saman, is a close friendship which is associated with religion, god, nation, spirituality, struggling for the human rights, and also underlining the
sexuality from women perspective that is still taboo in a Soeharto‟s authoritative
of the source language culture that will build the consideration to know the culture-specific terms.
7. Saman Novel
Ayu Utami is an Indonesian author. She is an award-winning Indonesian writer who won the 2000 Prince Clause Award Laurate. This novel also won the Romance Art Competition in Jakarta and quickly became one of the greatest Indonesian novels. It is a novel about the reflection of Indonesian society and the political situation in military regime. Saman is a controversial novel published in 1998. This novel has been translated into eight languages and it is never translated from the second language to keep the originality of the novel.
The story about a life of four sexually-liberated girls, Shakuntala, Cok, Yasmin and Laila. The latter has Laila own problem which is about to giving her virginity to a married-man named Sihar. However, secretly two of them have a feeling toward a man from their childhood. Saman emphasizes female‟s perspective of sexuality that is still taboo and criticizes the regime of Soeharto era which is called “Orde Baru”. At that time, human rights were useless since in reality Indonesians had become corrupt and lazy, increasingly bureaucratic, and without a feeling of sportsmanship under the leader of Soeharto who had been ruling this country about 32 years. Through the main character, Saman, it reflects the anxiety of the writer who once lost her belief in God and also about her belief in Indonesian culture regarding to the virginity of each Indonesian woman.
parts of Indonesia (Java, Indonesia, Sumatera). Local wisdom is not easy to be translated, it contains values that do not have the equal meaning. The culture-specific terms are coloring every chapter in this novel with a deep knowledge in aesthetic ways.
8. Previous Studies
There are several studies about culture-specific terms that have been done by several researchers. The researcher here picks two examples, the first one
is based on Ligita Judickaitė research in (2009) entitled “The Notions of
Foreignization and Domestication to Movie Translation: Analysis of Subtitles in
cartoon Over the Hedge shows that such features as informal vocabulary, idioms and interjections are either neutralized or lost in the Lithuanian subtitles.
The second relevant study is a thesis by Heiditya Maharani (2014) entitled Foreignization and Domestication of Culture-Specific Terms in Sophie
Kinsella‟s and Siska Yuanita‟s I‟ve Got Your Number Bilingual Translational
texts. The aims of the study are to describe the categories of the foreignization and domestication and also the degree of meaning equivalence in the translation of culture-specific terms in Sophie Kinsella‟s and Siska Yuanita‟s I‟ve Got Your Number. Maharani used the strategies of foreignization and domestication based
on the research by Judickaitė. The results of this study are the social category
appearing the most (134 out of 212 or 63.21%). It is followed by 110 out of 210 foreignized specific terms (52.39%), 91 out of 210 domesticated culture-specific terms (42.38%) and 10 out of 210 culture-culture-specific terms are translated using mixed strategies of foreignizing and domesticating translation strategies (5.23%). It can be said that the culture-specific terms in Sophie Kinsella‟s and
Siska Yuanita‟s I‟ve Got Your Number bilingual translational texts are mostly foreignized and it also means that the translator uses both foreignizing and domesticating translation techniques.
the contribution of those two previous studies are tremendous to the analyzing culture-specific terms and foreignization and domestication techniques.
B. Conceptual Framework
The focus of the research is to find out the categories of culture-specific terms in the translation of the culture-specific terms and to identify the use of foreignization and domestication techniques in Ayu Utami‟s Saman and their
translated expressions in Pamela Allen‟s Saman. The classification of the specific terms is taken from Newmark (Newmark, 1988 76-99). The culture-specific terms have five categories; ecology, material culture, social culture, social organization, and gesture and habit.
To describe foreignization and domestication techniques, the researcher uses the theory of foreignization and domestication taken from (Judickaitė, 2009), who classifies foreignization into four ways. Those are preservation, addition, naturalization, and literal translation. On the other hand, domestication has six ways. Those are cultural equivalent, omission, globalization, translation by more specific word, creation, and equivalent translation.
24 CHAPTER III RESEARCH METHOD
A.Type of the Research
This research used a descriptive qualitative method. As stated by Vanderstoep and Johnston (2009, p.166-167), a qualitative research is a research
based on people‟s interpretation of their own experience. Related to its purpose,
the qualitative research is more about how to make description than prediction of
the data. That is why the depth of understanding of researcher‟s point of view is
the goal of this type of research.
B.Data and Sources of the Data
The data are expression units representing culture-specific terms in Ayu
Utami‟s Saman and their translated expressions in Pamela Allen‟s Saman. The data are collected manually from the texts at the source language and target language. The Unit of analysis in this research are in the form of words and phrases which are related to Bahasa Indonesia culture-specific terms into English translated text.
The sources of the data are an Indonesian novel by Ayu Utami entitled Saman and in Pamela Allen entitled Saman. Ayu Utami‟s Saman is Published by KGP (Kepustakaan Populer Gramedia) and firstly published in 1998, while
C.Research Instruments
In this qualitative research, the main instrument was the researcher himself because of his roles as the main data collector, analyzer, and reporter of the finding in the research. Meanwhile, the secondary instrument was the data sheet from the research. The data sheet was useful to record the data which will be transferred into a table of analysis.
D.Research Design
In this research, the researcher collected the data using observation and review techniques. In observation, the researcher read and re-read the novel and also took note of the culture-specific terms expression presented in the novel and then the researcher was taking lists and examined it. After that, the researcher reviewed some studies related to examine materials, tasks or activities.
E.Techniques of Data Collection
F. Techniques of Data Analysis
In this section, the researcher discussed about the analysis of the data in this research. The data analysis was collected in the forms of data sheet. The data analysis started as a method for analyzing the texts. After being analyzed, the result of the analysis was produced in the form of description. The descriptions were also supported by tables showing the frequencies of the occurrences of the data. The followings as the steps of data analysis of this research were identified the data collection that has been made, classified the data of words based on the types of cultural items, foreignization and domestication, and degree of equivalence, and presented the results clearly in the data sheet and drew conclusions, and gave suggestions.
Table 1. The Example of Data Sheet
Note:
Ec: Ecology Pr: Preservation CE: Cultural Equivalent
Mc: Material Culture Ad: Addition Om: Omission
SC: Social Culture Nt: Naturalization Gl: Globalization
SO: Social Organization LT: Literal Translation SW: Translation by more concrete words
GH: Gesture and Habits Cr: Creation
ET: Equivalent Translation menghilang ke dalam bayangan hutan ,Wis terpaku ditangga
G.Trustworthiness of the Data
In this study, the researcher applied data trustworthiness. According to Moleong (Moleong, 2001, p. 173) trustworthiness of the data is checked by using four criterions. They are credibility, transferability, dependability, and conformability. The first level, credibility was used in this research. Credibility refers to the depth description and the analytical abilities of the researcher. To gain the credibility, the researcher analyzes the data in a deep observation. It can be enhanced by doing triangulation processes. Thus, this research conducted
triangulation. Triangulation is used to increase the readers‟ belief and to check the
validity analysis of the research.
28 CHAPTER IV
FINDINGS AND DISCUSSION
A.Findings
Based on the objectives, there are two findings which are found in this research. To make the findings clear, each finding is presented in specific tables using percentages to measure the frequency. The percentage in the data is used to sustain the information of data precision.
1. Description of the Culture-Specific Terms Found in Ayu Utami‟s Saman and Their Translated Expressions in Pamela Allen‟s Saman
From the source text, the researcher finds 157 terms that are considered as culture-specific terms in Ayu Utami‟s Saman based on Newmark theories. There are five categories; those are ecology, material culture, social culture, social organization, and gesture and habit.
Table 2. The Occurrence of Culture-Specific Terms in Ayu Utami‟s Saman and Their Translated Expressions in Pamela Allen‟s Saman
No Culture-Specific Terms Frequency Percentage
1 Ecology 34 21.66
2 Material Culture 53 33.76
3 Social Culture 29 18.47
4 Social Organization 39 24.84
5 Gesture and Habit 2 1.27
Table 2 presents the findings of the culture-specific terms in Ayu Utami‟s Saman and their translated expression in Pamela Allen‟s Saman. From all of the data in the table, the total of the findings are 157 culture-specific terms. The highest appearing frequency in the novel is material culture. Those are 53 of 157 data or 33.76%; it means almost one-third of all the data that found in the novel. It is followed by social organization which has 39 occurrences of appearance in the novel or 24.84% of all data. It can be concluded that those two categories are dominating the data with more than 55% in the percentage of all data compared with the others categories.
The third highest occurrence of culture-specific terms categories is ecology category. This category occurs 34 times in the novel or it has 21.66% in the percentage. The fourth is social culture which has 29 data or having 18.47% as the percentage. The last one which also has the smallest number of data is gesture and habit. This category has only 2 data out of 157 data or it is only 1.27% in the proportion.
2. Description of Translation Techniques Used to Represent Foreignization and Domestication of Culture-Specific Terms in Ayu Utami‟s Saman and Their Translated Expression in Pamela Allen‟s Saman
In this research, the translation techniques are based on Ligita Judickaitė‟s
variety of foreignization and domestication. Preservation, addition, naturalization, and literal translation are included in the foreignization technique which has four categories. On the other hand, domestication technique is divided into six categories; they are cultural equivalent, omission, globalization, translation by more specific word, creation, and equivalent translation. Those techniques are the techniques that can be used in analyzing culture-specific terms because foreignization and domestication are one of the possible technique to be applied in gaining the equal expression meaning in the terms of cultural words that are typically hard to be transferred.
Table 3 below presents the findings of translation techniques, foreignization and domestication, which are found in Ayu Utami‟s Saman and
Table 3. The Occurrence of Translation Techniques Found in Ayu Utami‟s Saman and Their Translated Expression in Pamela Allen‟s Saman
Foreignization
Translation Technique Frequency Percentage
Preservation 23 14.65
Addition 12 7.64
Naturalization 2 1.27
Literal Translation 15 9.55
Total of Foreignization Translation
Techniques 52 33.12
Domestication
Cultural Equivalent 48 30.57
Omission 6 3.82
Globalization 29 18.47
Translation by More Specific Word 9 5.74
Creation 0 0
Equivalent Translation 13 8.28
Total of Domestication Translation
Techniques 105 66.88
Total 157 100
The foreignizing technique that often appears is preservation. It is applied 23 times or it has 14.65% in percentage. The second is literal translation (having 15 times occurrence of culture-specific terms or having 9.55% as a percentage). It is followed by the addition which occurs 12 times or 7.65%. The last one is naturalization which only appears twice or it is only 1.27% in percentage.
which is followed by translation by more specific word with 9 data, and the last with the smallest data is omission with only 6 data are found in the novel. Since the domestication technique dominates the data which is more than a-half of all the data, it means that the translator applies the domestication more than foreignization technique to bring the readers close to their own culture. The translator only adds some of the terms that belong to another language, culture, or literature.
Table 4. The Translation Techniques Combine with Foreignization and Domestication Techniques in Ayu Utami‟s Saman and Their Translated Expressions in Pamela Allen‟s Saman
The table above presents the number of culture-specific terms in the translation techniques (foreignization and domestication). The Culture-specific term categories called ecology has 34 data which mostly employ cultural equivalence (14 data), globalization (8 data), and preservation (7 data). The second culture-specific terms category is material culture. Then, it can be inferred that material culture is the highest number of culture-specific terms found in the novel with 53 data of all the 157 data. The technique of translation that most reachable to be applied with material culture in the novel are cultural equivalent (15 data) and globalization (12 data). Cultural equivalent is the most used technique of all technique categories in material culture. Material Culture is applied almost in all the translation technique provided, except creation which is not found in the novel. Although the number of each category is not same, the gap number between each technique is not significant.
Social culture category has 29 data. The highest technique used in this culture-specific terms category is equivalent translation which has 8 data. The second highest is literal translation with 6 data. It can be seen in the table that this category is not translated using naturalization, omission, translation by more specific words or creation. All of those techniques absent in the novel and the translator does not use those technique to translate the texts.
number of all is gesture and habit category. It only appears two times in the novel. The technique used here are cultural equivalent and omission with just one data in each category.
Overall, culture equivalent is the most used technique in the translation process. The technique that belongs to domestication considered as the best technique used by the translator. This technique is used 49 times, almost one-third of all the data. It is followed by globalization 30 times which also belongs to domestication technique. On the other hand, the most technique of foreignization that used is preservation with 23 data, followed by literal translation in the second place with 15 data.
B.Discussion
1. The Culture-Specific Terms in Ayu Utami‟s Saman and Their Translated Expressions in Pamela Allen‟s Saman
There are five categories of culture-specific terms found in the novel based on the finding section above. The categories are ecology, material culture, social culture, social organization, and gesture and habit. More than one third of the findings belongs to material culture. The deeper discussion about each category of culture-specific terms are presented as follows.
a. Ecology
according to Cambridge Dictionary Online, ecology is the relationship between the air, land, water, animals, plants, etc, usually of a particular area, or the scientific study of this. For example:
ST: Hiburan menegangkan lain adalah lutung dan siamang yang mendadak turun dari pepohonan
(Ayu Utami‟s Saman p.46). TT: The other sources of entertainment were the lutung, the long-tailed
monkeys, and the gibbons, that would suddenly leap from the tree.
(Pamela Allen‟s Saman p.43) Some of culture-specific terms are categorized as ecology, such as lutung which is the translated text of lutung is added with several information to explain more about lutung in the target text. According to KBBI Online, Lutung is kera hitam berekor panjang. It is one of the rare monkey species which only exist in Indonesia, therefore this term belongs to a local animal ecologically from tropical country, especially Indonesia. There is no word in English can describe this animal. The equivalent meaning in this translation is absent in the target text. Since animals is one of the part that included in the Newmark theories in his book A Textbook of Translation (1998, p,95) about culture-specific terms, lutung can be classified as ecology. The others example of ecology is presented below.
ST: Ia telah memutuskan meringankan penderitaan si gadis dengan membangun sangkar yang lebih sehat dan menyenangkan, seperti membikin kurungan besar bagi perkutut dan cucakrawa ayahnya sebab melepaskan mereka hamper sama dengan membunuh mereka.
(Ayu Utami‟s Saman p.76) TT: He had decided to ease Upi‟s suffering by building her a more pleasant and more sanitary cage, just as he had built a big cage for his
father‟s turtledove and bulbuls, because releasing them was tantamount to killing them.
In this novel, the category of ecology is found. Based on the text above, the word cucakrowo has been translated into „bulbuls‟ in the target language. Cucakrowo is an Indonesian local bird that has a red beak and has a beautiful sound. This bird only lives at area around equator line, and mostly in the South-East Asia. Most of the local people in Indonesia admire its sound, therefore it has high value. On the other hand, according to Meriam Webster Dictionary Online,
„bulbuls‟ is a songbird frequently mentioned in Persian poetry that is probably a nightingale. Based on the definition in each language, those can be seen that each term refers to different animal, one is in Indonesia and another one is in Persia. Hence, the equivalent of those words is different. Since the word has no equal
meaning in the target text, the translator chooses to put „Bulbuls‟ because it is the
closest bird that look like cucakrowo. Therefore, cucakrowo is included in culture-specific terms category, it is specifically ecology. Another example is presented as follow.
ST: Satu kilo lateks tak selalu cukup untuk membeli satu kilo beras.
(Ayu Utami‟s Saman p.79)
TT: Sometimes a kilo of latex didn‟t bring in enough to buy a kilo of rice.
(Pamela Allen‟s Saman p.76) Based on Cambridge Dictionary Online, „rice‟ is the small seeds of a
particular type of grass, which are cooked and eaten as food. The word „rice‟ in
uncooked and it is already peeled. It is only partial equal meaning, because the source text is more specific than the target text. This can be seen from the definition of both words. Therefore, beras is included as culture-specific terms
that belongs to ecology terms “plants” since this terms only exist in Indonesia and
there is no kind of plant like paddy that grow there due to the weather. Plant is a living thing which grows in earth, in water or on other plants, and usually has a stem, leaves, roots and flowers and produces seeds (Cambridge Dictionary Online) and plant is grouped in ecology (Newmark, 1988, p.76)
b. Material Culture
Newmark (1988, p.77) states that many kinds of food, clothes, houses, transport, and the like are sensitive terms because those words bring national culture and local wisdom. Those are included in material culture. In this research, 49 terms are defined as the data. Several data of material culture are explained below.
ST: Lelaki itu berasal dari Muntilan dan beragama dengan ketat, agak berbeda dari sang ibu, yang meskipun ke gereja pada hari minggu, juga merawat keris dan barang-barang kuno dengan khidmad.
(Ayu Utami‟s Saman p.46) TT: He was from Muntilan and was devoutly religious, unlike Wis‟ mother who, although she went to church on Sunday, also revered keris and other sacred heirlooms.
greatness in Indonesian kingdom at the past. Most of the kings that have ruled in Indonesia have this weapon and this weapon is always brought anywhere they go. Some people believe that this weapon also has magical power which make the owner stronger and dignified. Nowadays, In Java for more specific, keris is still used until now in Javanese wedding ceremony as a part of the clothes which is worn by man on the back with jasmine hanging on it. People still believe all of the spirit will affect the bride. In the translated culture-specific terms, the meaning is transferred fully because the translator has foreignized the original word. Since it only exists in Indonesia, the word keris is classified into material culture. The researcher provides another example of material culture taken from the data in the following.
ST: “Lihat Upi! Sangkar emasmu sebentar lagi jadi. Minggu depan kubikinkan juga amben dan meja makan,” katanya dengan bangga.
(Ayu Utami‟s Saman p.78) TT: “Look, Upi! Your golden cage will soon be finished. Next week I‟ll
make you a sleeping platform and dining table,” he said proudly.
in particular society in Indonesia. When the word amben in translated into
„sleeping platform‟, the meaning is not carried fully. Translator chooses the word
„sleeping platform‟ because of its function without paying attention to other things
that make amben is unique. The translator has consideration of the most similar thing that represents amben. Hence, amben is classified as material culture. There is still one more datum of material culture, showed as follow.
ST: Diruhnya seoranganak untuk menutupi mayat lelaki tadi dengan sarung yang dibuka jahitanya.
(Ayu Utami‟s Saman p.102) TT: He told one of the boys to cover the dead man body with a sarong.
(Pamela Allen‟s Saman p.98) Sarung is a traditional cloth made from textile with big holes at top and bottom of its part which is wrapped around the waist. Many regions in Indonesia make this cloth with their own uniqueness in the term of motif, trademark, and company depending on their local culture. Sometimes, this thing is used by Muslim people to be worn when they are praying. It is a complementary clothe instead of pants. It is put on the waist and tucked around to cover legs for male. It can be concluded that there is no such thing abroad, especially in western culture.
Hence, the foreignized word „sarong‟ carried the meaning from the source text
fully. It is also considered as culture-specific terms and it is grouped in material culture because is it a material that exists only in Indonesia. Both words can be concluded carrying all the meaning from the source to target language.
c. Social Culture
consists of activity of work and leisure, such as sport and occupation and many more. The example taken from the data as follows.
ST: Perempuan itu mencukupkan pekerjaanya setiba asar.
(Ayu Utami‟s Saman p.13) TT: She finished her work by four o‟clock.
(Pamela Allen‟s Saman p.13) In Indonesia, asar is one of the five names of prayer in Islam that has four rakaat (bowing in religious purpose). In Indonesian culture, sometimes it is used to indicate particular times. It is simpler because almost 90% of Indonesians are Muslim, therefore they can understand it easier. Asar prayer usually starts around 3 p.m until the sun goes down around 6 p.m. Therefore, it is included in social culture of Indonesia. It is socially scattered without any command because majority people are Muslim. However, if the translation is observed from the meaning, the meaning in the source and target language is shifted a little or only a partial that emerged in the target text. In Indonesian language, it means a prayer which is done around 3 p.m. till 6 p.m. while in translated text only refers to a specific time around asar prayer. The following sentence in another example in social culture.
ST: Eyang mengerencang minyak dari kelapa dan ibu meminumnya agar kelak bayi lahir dengan lancer.
(Ayu Utami‟s Saman p.55) TT: Grandmother, made a special brew from coconut oil, which mother
drank to ensure a smooth birth.
grandmother, but eyang has broader meaning than „grandmother‟. Eyang can be applied to grandmother or grandfather. The words eyang nowadays is not only used by the Javanese people but also widely all over Indonesia. It is organizationally followed generation by generation in Indonesia. That is why eyang is categorized as historical social term. Only partly equivalent meaning emerged in the target language, since the target language has the broader meaning. The researcher also represents another example taken from the data as follow.
ST: Ketika remaja aku selalu menari sebagai Arjuna dalam wayang orang.
(Ayu Utami‟s Saman p.121) TT: When I was teenager I always used to dance as Arjuna in the wayang
orang.
ST: Di sekeliling kompleks itu terbentang bukit-bukit yang ditinggali raksasa: buta cakil, buta rambut gheni, buta ijo, buta terong, buta wortel, buta lobak dan buta-buta galak.
(Ayu Utami‟s Saman p.123) TT: All around the compound were hills inhabited by giants: the ogre with the protruding jaw, the ogre with the flaming hair, the green ogre, the eggplant-nose ogre, the carrot-nose ogre, the radish-nose ogre, Ferocious ogres.
(Pamela Allen‟s Saman p.119) At this point, the datum above which is underlined buto rambut geni is considered as a culture-specific terms which is grouped in social cultures category. Buto rambut geni itself is a monster with flaming hair that in Javanese culture considered as one of the scariest monster characters in the story of wayang. The term is classified as culture-specific terms because this ogre is appeared in the legend of Indonesia especially Javanese belief. Long time ago this ogre used to scare children in order to keep children remain at home after Maghrib (around 6 p.m.). In the meaning part, the meaning of both text has no significant difference.
d. Social Organization
Social organization contains formal terms in specific variety of requirements refer to customs/activities/organization that is associated to political, institutional, administrative, religious, artistic, and historical terms (Newmark, 1988, p.99). There are 39 terms found in this research and those are categorized as social organization.
ST: Mereka membawa seorang dokter muda dari puskesmas.
(Ayu Utami‟s Saman p.75) TT: A young doctor from the local clinic accompanied them.
Puskesmas is an abbreviation of pusat kesehatan masyarakat. It is a name of a government program which concerns with the health of people in small areas almost in every sub-district in Indonesia. This is also a place for delivering
government new policy in health field. On the other hand, the „local clinic‟ has the
same purpose, but it is more general. It has no authority to deliver the new policy from government. It can be concluded from the definition that the transferred meaning is only carried in partial. Since Puskesmas is institutionally built by the government of Indonesia, it is included in the part of social organization. The last example of material culture is presented below.
ST: Aku akan tinggal di New York lebih kurang dua tahun, mempelajari tari dan koreografi dalam beberapa festival disana, terlibatserentetan lokakarya juga mengajar, dan puncaknya adalah menggarap karyaku sendiri.
(Ayu Utami‟s Saman p.141) TT: I would stay in New York in a couple of years, take part in and choreography at a number of festivals there, take a part in a series of workshop, teach, and the highlight would be producing my own work.
(Pamela Allen‟s Saman p.137) Based on KBBI Online, lokakarya is a name for academical group or organization which is doing a sharing to solve a problem about scientific issues. The members of representative house in the government also do this kind of activity to gather the right idea to solve their internal or national problem. It means that this term stick to Indonesian people, since this term is used to address
a couple of workshop in the Soeharto‟s era. Therefore, it is a part of government
workshop, but it is in a particular purpose and mostly a formal event held by the man or woman in charge. The difference is quite clear. The following is the last example of social organization.
ST: Biasanya ia pergi menjelang magrib.
(Ayu Utami‟s Saman p.62) TT: He usually left in time for evening prayer.
(Pamela Allen‟s Saman p.59) According to KBBI Online, magrib is 1) barat arah matahari terbenam; 2) waktu matahari terbenam: ia tiba di Jakarta menjelang --; 3) waktu salat wajib menjelang matahari terbenam sampai lenyapnya sinar merah di ufuk barat; 4) Isl (huruf awal ditulis dengan kapital) salat wajib sebanyak tiga rakaat pada waktu menjelang matahari terbenam sampai lenyapnya sinar merah di ufuk barat. This definition refers to a specific prayer of a Muslim religion which has 3 rakaat (bowing in order to praying). If it is connected with the time, it emphasizes the time before sunset between 5 p.m. until 6 p.m. In the English, the culture-specific terms magrib is translated into „evening prayer‟ which has more general meaning. Only a half of the meaning after the word is transferred, since „evening prayer‟ is referring to many kinds of prayer. Here, the translator uses the globalization technique because this word has no equal meaning in English word.
e. Gesture and habit
only two terms that belong to gesture and habit category. All the data taken from the research are presented below.
ST: Konon, anak perempuan ini menikmatinya juga.
(Ayu Utami‟s Saman p.70) TT: Everyone said she enjoy it too.
(Pamela Allen‟s Saman p.66) According to KBBI Online, konon is agaknya (biasanya di belakang kata tanya), gerangan. However, in reality, the word konon is habitually used when someone told a legend or a story that is related to scary things. When someone heard the word konon, it must be the beginning of a scary story. It is also used to grab the attention before telling a story. It is clear that konon is a habitual word used by Indonesian, hence, it is listed as culture-specific terms in gesture and habit category. Omission technique is applied in the novel because the cultural word used in certain cases has been deleted. It is clearly seen that this term only appears in Indonesia, meanwhile in English, there is no such culture-specific term like that. Since the word has been deleted, the meaning of all sentences is decreasing. There is no sense of horror anymore in the target text. There are only two data which are found in this novel, another one is in the datum below.
ST: Dibangsal yang bau karetnya menusuk., sekitar enampuluh pria dan sepuluh wanita tua bersila atau bersimpuh membentuk lingkaran seputardua petromaks yang menggumam.
(Ayu Utami‟s Saman p.96) TT: They sat cross-legged in a circle around two humming kerosene lamps, about sixty men and ten elderly women, the acrid smell of rubber in the air.
with „sat cross-legged‟. This kind of sitting style is often found if someone sits on the floor, on the math, or the like. In Javanese culture, when they held a small prayer or a small ceremony, the guest will be sitting with cross-legged on the mat. This is habitually followed by the Javanese people since they will be closer with someone who sits next to them. Therefore, bersila is classified as culture specific terms in terms of gesture and habit. Literal translation is applied in this case, the translator put the words on the target text because it based on the shape of the legs when they are bersila. This technique called literal translation. The equivalent meaning of the transferred word is fully equivalent.
2. Translation Techniques that Signify Foreignization and Domestication of Culture-Specific Terms in Ayu Utami‟s Saman and Their Translated Expressions Pamela Allen‟s Saman
Based on Ligita Judickaitė joural, foreignization are divided into four categories. On the other hand, domestication has six categories. In this research, all the culture-specific terms data can be analyzed using the technique proposed
from Judickaitė.
a. Foreignization
According to Judickaitė, there are four subcategories under the foreignization technique. They are preservation, addition, naturalization, and literal translation.
1) Preservation
source text to be placed in the target text exactly the same is called preservation technique. Several data of preservation are presented below
ST: Kong Tek – begitu dia dulu menyebut orang Cina yang membuka warung dekat rumahnya.
(Ayu Utami‟s Saman p.60) TT: Kong Tek - as he used to call the Chinese man who‟d owned a
warung near their home.
(Pamela Allen‟s Saman p.57) In this case, the word in the source and target text is exactly the same. The translator copies the word because she cannot find the word that has the closest equivalent meaning in the target text. The word warung in Indonesia means a place for selling food, drink, and the like in retail and it is usually a small place owned by individual or a family. Sometimes, it is only a side job. In English, there is no word which can define the description above in simple. Since the word has been preserved, the meaning is brought fully into the target language. The following example is one of the data about the preservation technique.
ST: Kali kedua ia kesana, pada hari libur nyepi, ia bertemu dengan si suami.
(Ayu Utami‟s Saman p.61) TT: He met her husband the second time he went there, on the nyepi
holiday.
(Pamela Allen‟s Saman p.58) Nyepi is a big day for Hindus people to celebrate the new years of Syaka. In this research, the translator can change the word nyepi into „silent‟ because it almost has the same meaning, but the translator choses to keep the original word.
