MEANING EQUIVALENCE IN THE TRANSLATION OF
ACEHNESE PROVERBS INTO INDONESIAN
A Thesis
Submitted to the English Applied Linguistics Study Program In Partial Fulfillment of the Requirements for the Degree of
Magister Humaniora
By:
MISLA GEUBRINA
Registration Number: 8136111044
ENGLISH APPLIED LINGUISTICS STUDY PROGRAM
POSTGRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
MEDAN
i ABSTRACT
MISLA GEUBRINA. Meaning Equivalence in The Translation of Acehnese Proverbs into Indonesian. English Applied Linguistics Study Program, Postgraduate School, State University of Medan. 2015.
ii ABSTRAK
MISLA GEUBRINA. Kesepadanan Makna Penerjemahan Peribahasa Aceh ke dalam Bahasa Indonesia. Program Studi Linguistik Terapan Bahasa Inggris. Sekolah Pascasarjana. Universitas Negeri Medan. 2015.
iii
ACKNOWLEDGEMENT
Alhamdulillah, in the name of Almighty God, the most Gracious and the
most Merciful, first of all, the writer would like to thank God for His Blessing in
the completion of this thesis. Praises are also addressed to our prophet
Muhammad SAW who has guided us to the better life of today.
In the completion of this thesis, the writer wishes to acknowledge her
deepest gratitude for all generous guidance and assistance which has been given to
her by a lot of people.
The highest appreciation goes to her two advisors, Dr. Zainuddin, M.Hum.
as her first advisor and Dr. Hj. Siti Aisyah Ginting, M.Pd. as her second advisor
for their all guidance through the completion of this thesis.
Then, her appreciation also goes to Prof. Dr. Busmin Gurning, M.Pd. as
the Head of English Applied Linguistics Study Program and Dr. Sri Minda Murni,
M.S. as the Secretary of English Applied Linguistics Study Program who have
assisted her in processing the administration requirements during the process of
her studies in the Postgraduate School of the State University of Medan.
The writer’s great thanks also goes to her reviewers and examiners, Dr.
Syahron Lubis, M.A., Dr. T. Thyrhaya Zein, M.A., and Dr. Sri Minda Murni,
M.S. They had given valuable inputs, suggestions, criticisms, and improvements
for this thesis. She also would like to express her thankfulness for all lecturers
teaching her during the academic years of LTBI. And include to Aceh Sepakat
iv
Finally, her special gratitude is dedicated to her beloved parents, Fauzi and
Dra. Mariana who give her pray, motivation, support, and also endless praying.
And also special thank for her sister, brother, and the whole families who always
support her and no suitable word that can fully describe their everlasting love and
express how much she loves them.
Then, last but not least, her gratitude goes to her friends of LTBI A2 XXIII
who have supported her to conduct this thesis, especially for Suhartini,
Sudariyani, Masferu, Habib, Friscilla, Ingrid, Horia and Mariana for their
friendship and cooperation.
Medan, July 2015
The writer,
v
2.1.1 Definition of Translation ... 12
2.1.2 The Function of Translation ... 14
2.1.3 Types of Translation ... 15
2.1.4 Assessing Translation Quality ... 17
2.1.5 Process of Translation ... 19
2.2 Equivalence ... 21
2.2.1 The Concept of Equivalence ... 24
2.2.2 Equivalence and Proverbs ... 30
2.3 Literature ... 34
2.3.1 Culture ... 36
2.3.2 Proverbs ... 37
2.3.2.1 Characteristics of Proverbs ... 39
2.3.2.2 Classification of Proverbs ... 39
2.3.2.3 The Functions of Proverbs ... 40
vi
2.4 Relevant Studies ... 42
CHAPTER III RESEARCH METHOD ... 48
3.1 Research Design ... 48
3.2 The Data and the Source of Data ... 49
3.3 Data Collection... 50
3.4 Instruments of Data Collection ... 50
3.5 Techniques of Data Collection ... 50
3.6 Techniques of Data Analysis ... 51
3.7 Trustworthiness ... 53
CHAPTER IV DATA ANALYSIS, FINDINGS AND DISCUSSIONS ... 56
4.1 Data Analysis ... 56
4.1.1 Kinds of Meaning Equivalence in the Translation of Acehnese Proverbs into Indonesian ... 56
4.1.2 The Dominant Meaning Equivalence in the Translation of Acehnese Proverbs into Indonesian ... 62
4.1.3 The Rules of Proverbs Translated in Contextual Meaning Equivalence from Acehnese Proverbs into Indonesian ... 63
4.2 Research Findings ... 68
4.3 Discussions ... 68
CHAPTER V CONCLUSIONS AND SUGGESTIONS ... 70
5.1 Conclusions ... 70
5.2 Suggestions ... 70
REFERENCES ... 72
vii
LIST OF TABLES
Page Table 2.1 The Form of Equivalent Assessment according to Nababan
(2004) in Silalahi (2009:99) ... 23 Table 2.2 The form of Modification of Accuracy Rating Instrument
According to Kurnianingtyas (2008) ... 24 Table 2.3 Characteristics of Research Foci for Different Equivalence Types
viii
LIST OF FIGURES
Page Figure 2.1 Nida’s three-stage system of translation (from Nida and Taber
ix
LIST OF APPENDICES
Page Appendix 1 Kinds of Meaning Equivalence in the Translation of
Acehnese Proverbs into Indonesian ... 78 Appendix 2 The Rules of Proverbs Translated in Contextual Meaning
1 CHAPTER 1 INTRODUCTION
1.1 Background of the Study
Language is human speech and usually connected with a particular group
of people. Language is an important part and used as a means of communication
one another. We use language to convey meaning and emotional feeling to
interlocutors. Languages, syntactically, or perhaps semantically, are different from
one another. This is what Bell (1991) argues that languages are different from
each other; they are different in form of having distinct codes and rules regulating
the construction of grammatical stretches of language.
Language plays an important role in the daily life of human being. People
use language to communicate each other. Different languages have different ways
of expressing, since it deals with the language functions. Therefore, to understand
the ideas carried at in meaning, translation is needed to transfer the message
between two different languages. Translation is a process of finding the textual
equivalence of the Source Language (SL) in the Target Language (TL) to convey
the meaning. The translation is expected to bridge the differences. Translation is
not only in written but also in spoken. But, translation is not an easy thing to do
by just translating word for word. Therefore, there are some words that cannot be
understood from the SL to the TL.
The importance of translation can be seen in daily life. We can find many
kinds of translation and they are translated from certain language. The result of
2
entertainment, and education, such as: text books, novels, newspapers, magazines,
and tabloids. One of the results of translations is Acehnese Proverbs (Hadih
Maja). A book of Acehnese proverbs written in Acehnese language and translated
into Indonesian by Hasjim M.K. at al (1977) is entitled Peribahasa Aceh. The
book of Acehnese proverbs was translated into Indonesian in order to make the
proverbs can be understood and used not only in the Acehnese people who can
speak Acehnese language, but also by other communities who cannot speak
Acehnese language.
According to Samovar et al (2009: 29) in nearly every culture,
proverbs-communicated in colorful, vivid languages and with very few words - offer an
important set of values and beliefs for members of the culture. They also reflect
the wisdom, biases, and even superstitions of a culture and intended to carry the
truths and accumulated insights of the culture.
Therefore, a proverb should be rendered with care to carry the same
cultural conventions in the original proverb. It is not reasonable to translate a
proverb while just looking at the first meaning of its words in a dictionary.
Mollanazar (2001: 53) defines the proverb as a unit of meaning in a specific
context through which the speaker and hearer arrives at the same meaning.
Proverbs have been and remain most powerful and effective instrument for the
transmission of culture, social morality, manners and ideas of a people from one
generation to another.
Since the proverb contents a certain value as an advice, religious advice
and moral message, the proverb is important to be given and taught for the young
3
out through non-formal education that belongs to society. Occasionally, when the
elder people of the community gathered to solve their problem in their
surroundings, they occasionally use a keyword that called as a proverb which a
functions to refine the language. That is why the proverb that we found is
differentiation in form but has the same meaning in content. These are some ways
that used among society in rebuking the value of the proverb for their generation.
The proverb has function as a part of cultural completeness that belongs to the
society in organizing their life. The proverb often used by the elder people in
society, such as a village chief, the elder person in the family (father, mother,
grandfather or grandmother), religious people and scholars. The purpose of the
proverb that used by society is to solve the problem in their society, to give an
advice for them, to raise the young generation, to act in traditional ceremonies, to
propose to organize their life and to refine the language.
As describe above, proverbs are used as tool of education to educate moral,
personality, and politeness, therefore, in Acehnese, they keep up the tradition and
culture based on religion to educate their children in the family environment. They
use proverbs to interact with the others. For example, when the house is dirty, the
parents can say the children: Bak taduek mupayéh, bak taéh mupaya (When take a
sit, it is dirty, when take a bed, it has loose). This proverb is said to the squalid
and impurities people. This means that parents want to tell the children to clean
the house with the good words. Proverbs in Aceh is known as Hadih Maja.
Acehnese proverb is the embodiment of the culture pattern of Aceh. Life and
4
Acehnese language as a living language in the community is a tool of the
most stable and most appropriate to communicate primarily with family members
or with members of the community who speak the mother tongue of Aceh. This
language is quite extensive role in the livelihoods and lives of its people. In a
family environment, government especially in the villages, daily life, trade,
religious, education, teaching and culture, Acehnese language plays a leading role
alongside Indonesian. Therefore, it is in an environment that is proverbs of Aceh
were also play a role in the lives of the people of Aceh.
The Acehnese people always maintain height tact. And the height of
refinement, among others born with use this proverb. Something that is
considered to be false, wrong, weird, break the tradition or religion, is not worth it
or not in tune with public opinion, it is not directly spoken word, but only enough
with the proverb. Someone who heard has already known and understood. For
example: Nibak taduek gèt tajak, meurumpok akai bicara (Than take a sit, it is
better to walking, get the brain). It is said that better working than jobless. This
proverb means that it is good for people to do something that will be important for
them rather than just silent. It can be used by parents to their children who do not
want to do something in order to be a diligent people.
Next, meunyö hana apui, pane na asab (If there is no fire, so there is no
smoke). It is said that there is no smoke without a fire. This proverb means that
something happened because of a reason. Then, galak that tapeuruntöh tamon gob
(Eager to brake someone‟s well). It is said to people who like to disturb or destroy
the efforts of others. This proverb means to people who like to break effort or
5
dilèe (If we want to buy a dress, fit our body). It is said that each work must be
done with proper consideration. This proverb is used for people in order to do not
blame others before assess whether true or not.
As a regional culture, Acehnese proverb is a source of national culture.
Therefore, in maintenance, coaching and development of regional culture means
also helped to develop, maintain and developing a national culture. To make the
proverbs not disappear from the culture of Acehnese people, Hasjim at al (1977)
wrote a book of Acehnese Proverbs and translated into Indonesian. But, this
translated book still has non-equivalence meaning from SL to TL.
For example: SL: Siuroe tujóh go leuhó (Sehari tujuh kali lohor) TL: Orang yang tidak tetap pendiriannya.
The SL is non-equivalence with the TL. But, it does not surprise, because
proverbs relate with the cultural background, so it is difficult to find out the
meaning equivalence from Acehnese language (SL) into Indonesian (TL). The
common non-equivalence problems occurring in translating words because of:
cultural-specific concepts, the source-language concept is not lexicalized in the
TL, the source-language word is semantically complex, the source and TLs make
different distinctions in meaning, the TL lacks superordinate, the TL lacks specific
terms, differences in physical or interpersonal perspective, differences in
expressive meaning, differences in form, differences in frequency and purpose of
using specific forms, and the use of loan words in the source text (Baker, 1992)
If the value of proverbs is not suitable with the meaning itself, the meaning
that contain in the proverbs will be lost. So, if the value lost, the function of
6
minimalize if the translator know the kinds of meaning equivalence. There are
three kinds of meaning equivalence based on Modification of Accuracy Rating
Instrument (Kurnianingtyas: 2008) as follows (1) equivalence, (2) almost
equivalence, and (3) non equivalence.
Besides knowing the kinds of meaning equivalence, the translator also
should know the ways to translate the proverbs. According to Beekman and
Callow (1974: 139) there are three ways to translate the proverbs as follows (1)
the words following the proverb could be introduced as the meaning of the
proverb, (2) it can be replaced with an equivalent local proverb; and (3) its
non-figurative meaning could be stated straight forward.
From the data above, the proverbwill be equivalent if it is translated into
the following phrase „Pekerjaan yang berulang-ulang (sia-sia)’ (Repetition habit)
because the words following the proverb could be introduced as the meaning of
the proverb. This proverbs means something that we can do it once a day, it will
be waste if it is done more than once. And the kind of meaning equivalence from
Acehnese language into Indonesian is non equivalence. Because the message
conveyed inappropriate in the target language and many errors in the selection or
use of the term. And then, there have interchange meaning and the addition,
removal, or change the meaning. It complies all of the indicators based on
Modification of Accuracy Rating Instrument (Kurnianingtyas, 2008).
These facts will indicate that the role of a translator is very important
because he has to understand the SL which he wants to translate so that he can
translate it properly to the TL. He must realize that the people who only
7
translator has a responsibility to produce a good and comprehensible translation
which could be understood well by the readerships. There are three requirements
which are required by a translator. The first is the use of the normal language
forms of the TL in translation. The second one is the communicative translation.
Then, the last is the maintenance of the dynamic of the original of the SL text.
For example: SL: Lagèe nang meunan aneuk
TL: Anak itu sedikit banyaknya menurut sifat atau teladan ayah dan ibunya
The SL is almost equivalence with the TL. Because it complies two
indicators of almost equivalence, namely several additional, removal, or change
the meaning and there is several errors in the selection or use of the term. Itwill
be equivalent if it is translated become „Buah tidak jauh jatuh dari pohonnya‟
(Like father like son). Because it can be replaced with an equivalent local proverb
and Indonesia has this proverb. In order, that the translator is rendering of a SL
text into the TL so as to ensure that the surface meaning of the two will be
approximately similar and the structures of the SL will be preserved as closely as
possible but not so closely that the TL structures will be seriously distorted
(Bassnet, 1988: 03).
Proverbs are as the part of culture or tend to consider as the traditional
cultural expressions because proverbs are passed from generation to generation.
According to Trianto (2006) Indonesia proverbs are the sayings which are
considered as the cultural heritage, while Sudaryat (2009) says that Indonesian
proverbs are one of idioms which have constant structure and are considered as
8
Another example from an Acehnese proverb into Indonesian (Hasjim,
1977):
SL: Aneuk donya jinoe, tuha jih ngen geutanyoe
TL: Anak sekarang cerewet, suka membantah dan enggan menurut nasehat orang tua.
In SL if translated word by word it will be “Anak dunia sekarang, tua dia
dengan kita”. That is not appropriate with grasping the meaning embedded in the
text accurately. So, it allows translator to transfer the same meaning correctly and
approximately using the suitable structure in the TL. The closest natural
equivalent of the SL message to TL is: “Anak sekarang cerewet, suka membantah
dan enggan menurut nasehat orang tua” (Nowadays, younger people are older
than older people).
As a good translator, the translator has to know the equivalency of
meaning in translating the SL to the TL. According to Baker (1992) equivalence is
any meaning from the SL which expresses the same meaning in the TL, while a
shift in Catford‟s term or transposition (Vinay and Darbelnet) is a translation
procedure involving a change in the grammar from SL to target one.
When the SL and the TL are widely different in structure and cultural
background, there cannot be an exact equivalent transferred from the SL into the
TL. To overcome the differences in characteristics of these languages, the
translator is required to understand the structure and culture of both languages. It
can be said that translation is a complicated process encompassing both linguistic
and non-linguistic problems.
In fact, the process of finding equivalents in the two languages is that the
9
intention of the original speaker or writer and then ask himself or herself how the
same decoded meaning/ message/ intention is encoded in the target text (TT).
So, the translator as the person who plays an important role in conveying
the message of SL should not only master the language but also be competent in
finding the closest natural equivalent of TL lexical items.
In translating proverb, a good translator should understand not only the
language but also the culture of both, the SL and the TL. In the process of
translating the proverbs, a translator needs to know the meaning equivalence to
render meaning in SL into TL properly.
Based on the description above, then it is considered to analyze the
meaning equivalence in proverbs from Acehnese language into Indonesian in
“Peribahasa Aceh” by Hasjim M.K. at al. Finally, this study is entitled “Meaning
Equivalence in The Translation of Acehnese Proverbs into Indonesian”. This study aims to find out the meaning equivalence in translating Peribahasa Aceh
from Acehnese language into Indonesian. The equivalent meaning degree is
limited in the depth meaning. The data are analyzed by using equivalent meaning
based on the translation principles.
1.2 The Problems of the Study
The Problems of the Study are formulated as the following:
1. What kinds of meaning equivalence are used in the translation of Acehnese
10
2. What is the dominant kind of meaning equivalence in the translation of
Acehnese Proverbs into Indonesian?
3. How the rules of proverbs are used in meaning equivalence from Acehnese
Proverbs into Indonesian?
1.3 The Objectives of the Study
In relation to the problem of the study, the objectives of the study are as the
following:
1. to find out the kinds of meaning equivalence in the translation of Acehnese
Proverbs into Indonesian.
2. to find out the dominant kind of meaning equivalence in the translation of
Acehnese Proverbs into Indonesian.
3. to describe the rules of proverbs are used in meaning equivalence from
Acehnese Proverbs into Indonesian.
1.4The Scope of the Study
The scope of this research is limited to the number of proverbs that
contained in the book of Peribahasa Aceh which are translated from Acehnese
language into Indonesian, written by Hasjim M.K. at al (1977).
1.5 The Significance of the Study
The findings of the study are expected to be relevant and significant
11
for those who are concerned with this field. In the following significances of the
study are stated theoretically and practically.
a. Theoretically
Theoretically, the usefulness of the findings is described as the following:
1. The study can enrich the knowledge about translating from SL to the TL,
particularly from Acehnese language into Indonesian.
2. The study improves the implication of meaning equivalence in translating
from SL to the TL.
b. Practically
Practically, the usefulness of the findings is described as the following:
1. By knowing the meaning equivalence, it is expected for the translators will
find the equivalence meaning in translating the Acehnese proverbs into
Indonesian.
2. It also would like to contribute information to the practitioners,
prospective translators, students of translation courses and any other readers who
70 CHAPTER V
CONCLUSIONS AND SUGGESTIONS
5.1 Conclusions
Based on the data analysis on the previous chapter, the study made it possible
to arrive at the following conclusions:
1. There were three kinds of meaning equivalence in the translation of Acehnese
Proverbs into Indonesian namely equivalence (68%), almost equivalence (23%)
and non equivalence (9%).
2. The dominant meaning equivalence in the translation of Acehnese Proverbs into
Indonesian was equivalence (68%).
3. The rules of proverbs translated in contextual meaning equivalence from Acehnese
Proverbs into Indonesian namely the words following the proverb could be
introduced as the meaning of the proverb, it can be replaced with an equivalent
local proverb; and its non-figurative meaning could be stated straight forward.
5.2 Suggestions
Based on the result of the study, some suggestions were proposed as follows:
1. To produce a meaning equivalence in the translation work, the translator should
71
2. Especially in translating the proverbs, the translator should refer to the rules of
proverbs translated in contextual meaning equivalence from the SL into the TL to
avoid non equivalence.
72
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