CHAPTER I
INTRODUCTION
1.1 The Definition of
Translation Ideology
There is a very general
definition of ideology describing it as almost synonymous with culture.
Ideology is thus “a systematic scheme or coordinated body of ideas or concepts,
especially about human life and culture, a manner or the content of thinking
characteristic of an individual, group or culture.” (Webster’s Third New
International Dictionary, 1993).
In this very broad and
apparently innocent meaning, ideology is mainly dealt with in translation
studies focused on literary and religious texts. Thus, Henri Meschonnic in his
Pour la poétique II (1973) argues that the translation of the Old Testament
from Hebrew into Greek and then Latin impregnated it with Christian “ideology”
by the mere fact of transposing paratax into syntax.
Antoine Berman, in this same
line of thought, speaks about ethnocentric translations which impose target
language cultural values and ideologies on source language cultures. The
Ancient Roman culture and the classical French culture are striking examples of
such imperialistic cultural entities which manifest strong tendencies towards
annexing or reterritorializing foreign cultures (Brisset, 2000).
Such views point to a strongly
negative connotation. Even when defined as a main cultural component ideology
appears to be a manifestation of power.
It
is common knowledge that, in any society at all times, there are several
competing ideologies. One of them is, however, dominant and liable to affect
the others and the society as a whole. “The question of dominance and the
notion of dominant ideology are of particular interest in institutional
settings”, argues Beaton (2007: 273). In such settings ideology acts as “a set
of discursive strategies for legitimizing a dominant power.” (Eagleton apud M.
Beaton, 2007: 273).
Viewed as closely connected
with dominance and power, institutional ideology opposes, in principle, any
individual set of values and beliefs. “There are no personal ideologies”, says
van Dijk (apud Beaton 2007: 274) and Grant (apud Beaton, 2007: 274) introduces
the term axiology to describe such subjective ideological systems of individual
values. Although based on subjectivity, axiology is defined as a “socially
constituted evaluation” (ibid: 274).
(Hatim and Mason, 1997:147 in
Hatim and Munday, 2004:102), states that “Mediation supplied
by a translator of sensitive texts.”
and “Translators
intervene in the transfer process, feeding their own knowledge and beliefs into
processing the text.”
Hornby (2005:770) states that
ideology refers to a set of ideas that an economic or political system is based
on. It also refers to a set of beliefs, especially one held by a particular
group, that influences the way people behave. The definitions of ideology
always have a connotation of politics. Ideology has been defined in different
ways, ranging from the Marxist tradition of false consciousness, Althusser's
(1971) ideological interpellation of a subject through the state's ideological
apparatuses, Seliger's (1976) concept of a political belief system, Foucault's
(1980) effect of ideological discipline on the human body, Terry Eagleton's
(1991) power or belief, to Van Dijk's (1996) organized evaluative beliefs. Van
Dijk's (1996) collective, shared beliefs are identical with Toury's norms
(1999) because they all demonstrate the ideological realization of the concept
of appropriateness and correctness (Karoubi, 2003-2009 in Chung-ling, 2010).
Chung-ling (2010) states that
translation cannot be separated from ideology. The core reason is that ideology
is often coded in the linguistic expression, so translation that engages in a
transfer from one language into another language is selected as an effective
tool of ideological operation.
Calzada-Pérez's (2003:2) (in
Chung-ling, 2010) state that all language use, including translation, is
ideological. Additionally, Schäffner (2003:23) (in Chung-ling,2010) states that
ideological aspects can be determined within a translated text itself, at the
lexical level, for example, in the deliberate choice or avoidance of a
particular word and at the grammatical level, for example, in the use of
passive structures to avoid an expression of agency. These arguments support
that translation is a site for ideological clashes, encounters, compromises and
challenges.
Thus, it can be concluded that
ideology in translation refers to a perspective, belief and/or principle to
which a source language text is oriented, whether it is oriented to source
language or target language culture.
1.1
Problem Statement
Based
on explanation above, the problem statement of this paper, are;
1.
What is the
theory of domestication and foreignization?
2.
What is domestication
and foreignization example in translation?
CHAPTER II
DISCUSSION
2.1
Otherview of Domestication and Foreignization
Domestication
and foreignization are two basic translation strategies which provide both
linguistic and cultural guidance. They are termed by American translation
theorist L.Venuti (qtd. in Schaffner 1995:4). According to Venuti, the former
refers to “an ethnocentric reduction of the foreign text to target-language
cultural values, bring the author back home,” while the latter is “an
ethnodeviant pressure on those (cultural) values to register the linguistic and
cultural difference of the foreign text, sending the reader abroad.” (Venuti
1995: 20) Generally speaking, domestication designates the type of translation
in which a transparent, fluent style is adopted to minimize the strangeness of
the foreign text for target language readers, while foreignization means a
target text is produced which deliberately breaks target conventions by
retaining something of the foreignness of the original (Shuttleworth &
Cowie 1997:59).
The
conflict between domestication and foreignization as opposite translation
strategies can be regarded as the cultural and political rather than linguistic
extension of the time-worn controversy over free translation and literal
translation (Wang Dongfeng 2002：24).
Seen
from this, liberal translation and literal translation are not synonymous to
domestication and foreignization, but they may overlap sometimes. Foreignness
in language or culture can serve as a standard to judge whether a translation
is domesticated or foreignized. Literal and liberal translations are techniques
to tackle the linguistic form and they are two ways to transcode language.
Domestication and foreignization, however, are concerned with the two cultures,
the former meaning replacing the source culture with the target culture and the
latter preserving the differences of the source culture. Only when there are
differences in both linguistic presentation and cultural connotation, domestication
and foreignization exist.
Nida
(2001:82) points out that “For truly successful translation, biculturalism is
even more important than bilingualism, since words only have meanings in terms
of the cultures in which they function.” Cultural gaps between the source
language and the target language have always turned to be a hard nut for translators
to crack. Christiane.Nord (2001:34) holds that “translating means comparing
cultures.”
A
brief retrospect may facilitate deeper understanding about the question under
discussion. For the sake of convenience, the authoress here follows two clues,
namely, studies abroad and studies at home.
2.2
Definition of Domestication and Foreignization
Ideology
is a set of beliefs, especially one held by a particular group, that influences
the way people behave (Hornby, 2005:77). Hatim and Mason (in Hatim and Munday,
2004:102) state that ideology encompasses, the tacit assumptions, beliefs and
value systems which are shared collectively by social groups‟. Domestication
and foreignization are two basic ideologies of translation involving linguistic
and cultural items. They are termed by an American Translation Theorist,
Lawrence Venuti.
In
many books and articles, the terms domestication and foreignization are often
considered ideologies, strategies, or methods of translation. When the
translators believe that their translation is acceptable and correct, it means
that domestication and foreignization are considered ideologies. Molina and
Albir (2002:507) state that translation method refers to the way a particular
translation process is carried out in terms of the translator‟s objective,
i.e., a global option that affects the whole text. There are several methods
that may be chosen, depending on the aim of the translation:
interpretative-communicative (translation of the sense), literal (linguistic
trans codification), free (modification of semiotic and communicative
categories), and philological (academic or critical translation) (Albir,1999:32
in Molina and Albir,2002:507). Strategies are procedures (conscious or
unconscious, verbal or nonverbal) used by the translator to solve problems that
emerge when carrying out the translation process with a particular objective in
mind. Translators use strategies for comprehension (e.g. to distinguish main
and secondary ideas, establish conceptual relationships, search for information)
and for reformulation (e.g. paraphrase, retranslate, say out loud, avoid words
that are close to the original). Because strategies play an essential role in
problem solving, they are a central part of the subcompentencies that make up
translation competence. Strategies open
the way to finding a suitable solution for a translation unit. The solution
will be materialized by using a particular technique. Therefore, strategies and
techniques occupy different places in problem solving: strategies are part of
the process, techniques affect the result. This research focuses on
domestication and foreignization as the ideology of translation.
Venuti
(1995) (in Judickaite, 2009:36) states that domestication involves the
ethnocentric reduction of the foreign text to [Anglo-American] target language
cultural values. To make it more explicit, when a translated product becomes
very transparent and easy to read, it is very likely that such translation is
domesticated. As an opposition to domesticating, foreignizing translation
should signify the difference of the foreign text, yet only by disrupting the
cultural codes that prevail in the target language. Considering this quote, the
“cultural codes” of the TL should be sacrificed in order to make the reader of
a translated text feel the taste of foreignness.
The
topic of the research is cultural translation, cultural terms translation. The
method applied in conducting the research was qualitative. The research model
above explains that the first step of the research was to observe and identify
Indonesian words, phrases, and expressions expressing cultural concepts and
their translations in English. After recognizing the cultural terms of the
source text along with the target text, then, categorizing them into categories
of cultural terms as proposed by Newmark (1988:95). All occurrences of cultural
terms were also analyzed and explained based on techniques of translation as
proposed by Molina and Albir (2002:509) to see how the techniques of
translation were applied to render those cultural terms. The techniques of
translation that had been identified and analyzed were then classified into
categories; SL-oriented techniques of translation, TL-oriented techniques of
translation, and SL partially-oriented and TL partially-oriented techniques of
translation. Finally, it was easy to recognize whether a cultural term receives
foreignization, domestication, or partial foreignization and partial
domestication ideology of translation, to identify the percentages of the use
of those ideologies of translation and to identify what factors leading to the
use of those ideologies of translation.
2.3
Concept of Domestication and Foreignization
A
foreignizing strategy was first formulated in German culture during the
classical and Romantic periods, perhaps most decisively by the philosopher and
theologian Friedrich Schleiermacher. In his famous lecture On the Different
Ways of Translation, Friedrich Schleiermacher demanded that translations from
different languages into German should read and sound different: the reader
should be able to guess the Spanish behind a translation from Spanish, and the
Greek behind a translation from Greek. He argued that if all translations read
and sound alike, the identity of the source text would be lost, levelled in the
target culture.
In
the contemporary international translation field, the person who has initiated
the controversy between domestication and foreignization is Eugene Nida, whom
is regarded as the representative of those who favour domesticating
translation. While it is the Italian scholar Lawrence Venuti who has led the
debate to a white-hot state. He can be regarded as the spokesman for those who
favour foreignizing translation.
2.3.1
Eugene Nida’s Theory
Nida
differentiates between two types of equivalences: formal and dynamic (or
functional) as basic translation orientations. Formal equivalence focuses
attention on the message itself, in both form and content. It is a means of
providing some insight into the lexical, grammatical or structural form of a
source text, which is similar to literal translation. Functional equivalence,
however, is based on the principle of equivalent effect, i.e. the relationship
between receiver and message should aim at being the same as that between the
original receivers and the SL message. In language, Culture and Translating, a
minimal definition of functional equivalence is stated as “the readers of a
translated text should be able to comprehend it to the point that they can
conceive of how the original readers of the text must have understood and
appreciated it.” The maximal, ideal
definition is stated as “the readers of a translated text should be able to
understand and appreciate it in essentially the same manner as the original
readers did.” (Nida 1995: 118)
In
fact Nida‘s functional equivalence is based on and is used to guide the
translation of Bible. His translation work, splendid though it is, comes out of
a specific purpose: the translation of a Christian text with the goal of converting
non-Christians to a different spiritual viewpoint. In order to entail a good
understanding and operative function for the receptors of the target language,
the message in the Bible with the meaning in Latin “do not let your left hand
know what your right hand is doing” can be rendered in English as “do it in
such a way that even your closest friend will not know about it”. Nida points
out that this translation first avoids the possible misunderstanding by the
receptors and thus makes clear the tangible reference to present-day
circumstances of life. This practice may be acceptable in translating Bible,
but in handling cultural factors in texts other than Biblical one, functional
equivalence is inadequate and even misleading. Peter Newmark thinks that Nida‘s
functional equivalence has done too much for the readers by rendering
everything so plain, so easy. He states “Following Nida‘s ‘Translating is
communicating’ with its emphasis on a readable, understandable text (although
Nida also insists on accuracy and fidelity), one notices inevitably a great
loss of meaning in the dropping of so many Biblical metaphors which, Nida
insists, the reader cannot understand.” (Newmark 2001a: 51)
2.3.2
L. Venuti Theory
Venuti‘s
foreignizing strategy is put forward in the “aggressive monolingual‖ cultural
background such as the Anglo-American culture. As a staunch advocate of
foreignization, Venuti believes there is violence residing in the very purpose
and activity of domestication. He holds that the phenomenon of domestication
involves ‘an ethnocentric reduction of the foreign text to [Anglo-American]
target-language cultural values‘. This entails translating in a transparent,
fluent, ‘invisible‘ style in order to minimize the foreignness of the TT
(Jeremy 2001:146). Venuti proposes the strategy of “resistant translation” (
i.e. foreignization) against the tradition of ―smooth translation”. He argues
that foreignization “entails choosing a foreign text and developing a
translation method along lines which are excluded by dominant cultural values
in the target language (Venuti 1997: 242).
Foreignization
produces “something that cannot be confused with either the source-language
text or a text written originally in the target language.” (qtd. in Albrecht
1992:4) Venuti (1995: 20) considers the foreinizing method to be ‘an
ethnodeviant pressure on [target-language culture] values to register the
linguistic and cultural difference of the foreign text, sending the reader
abroad‘. It is ‘highly desirable‘, he says, in an effort ‘to restrain the
ethnocentric violence of translation‘. In other words, the foreignizing method
can restrain the ‘violently‘ domesticating cultural values of the
English-language world (qtd. in Jeremy 2001:147). In summary, foreignization
advocated by Venuti and his followers is a non-fluent or estranging translation
style designed to make visible the presence of the translator by highlighting
the foreign identity of the ST and protecting it from the ideological dominance
of the target culture(ibid: 147). According to Venuti, domestication and
foreignization are ‘heuristic concepts‘ rather than binary opposites. They may
change meaning across time and location. What dose not change, however, is that
domestication and foreignization are ‘deal with the question of how much it
rather signals the differences of that text‘ (ibid: 148).
2.4
Example of Domestication
Example 1
Source
Language
|
Target
Language
|
For at at least ten years mow,
‘discourse’ has been a fashionable term. In scientific texts and debates, it
is used indiscriminately, often without being defined. The concept has become
vague, either meaning almost nothing, or being used with more precise, but
rather different, meanings in different contexts. But, in many cases,
underlying the word ‘discourse’ is the general idea that language is
structured according to different pattern that people’s utterances follow
when they take part in different domains of the social life, familiar
examples being ‘medical discouse’ and ‘political discourse’. ‘Discourse
analysis’ is the analysis of this pattern.
|
Selama hampir sepuluh tahun sekarang
ini, istilah “wacana” sedang hangat di bicarakan di mana-mana baik dalam
perdebatan-perdebatan maupun teks-teks ilmiah, tapi penggunaannya sembarangan
saja, bahkan sering tanpa didefinisikan terlebih dahulu. Akibatnya, konsep
wacana menjadi taksa, maknanya menjadi kabur, ataupun penggunaan makna- nya
secara berbeda dalam konteks-konteks yang berbeda. kebanyakan kasus yang
mendasari penggunaan kata “wacana” adalah gagasan umum bahwa bahasa ditata
menurut pola-pola yang berbeda yang diikuti oleh ujaran para pengguna bahasa
ketika mereka ambil bagian dalam domain-domain kehidupan sosial yang berbeda,
misalnya dalam domain “wacana medis” dan “wacana politik”. Dengan demikian
“analisis wacana” merupakan analisis atas pola- pola tersebut.
|
The
source language, was so well-read as if we are reading an original work is not
a translation. The structure of the language, style, and vocabulary are
familiar with the source language. Like a fashionable word which literally
means "appropriate fashion, fashionable & trendy" modulated into
"being talked about everywhere. "However, as already mentioned, the
ideology is not only a pure tendency that some words such as domain maintained
not converted into 'domains', this is different from the word discourse
domesticated into" discourse".
Example 2
Source
Language
|
Target
Language
|
Strict regulations prevented
alienation of the family’s harta pusaka. Movable property, and of that
usually only the istems considered of a “personal”
nature such as jewelry might be pawned on a short term basis to raise
money for almost any need, but still required prior consent from mamak and
anyone else thought to have rights over the item to be pawned.
…
Only four situations were considered
important enough to warrant pawning a parcel of family land: burial of family
member; marriage of a spinster sister; repairs to the family house; and
installation of the lineage penghulu.
|
Pengaturan-pengaturan adat yang ketat
mencegah terjadinya pembagian-pembagian harta pusaka secara semena-mena. Harta bergerak, biasanya hanya merupakan harta pencarian pribadi, seperti
perhiasan misalnya, mungkin saja dapat digadaikan dalam keadaan terdesak karena tuntutan keperluan darurat tertentu,
namun dalam keadaan begini sekalipun, orang masih harus bermusyawarah atau
memperoleh persetujuan mamak dan seorang saksi dari pihak yang melakukan
pegang gadai.
...
Dalam hal ini hanya ada empat jenis
situasi yang dapat membenarkan terjadinya penggadaian harta-pusaka keluarga,
yaitu apabila salah seorang
anggota keluarga meninggal dunia (atau
mayat terbujur yang belum dikuburkan); perkawinan perawan tua (perawan tua belum bersuami);
memperbaiki rumah gadang yang rusak (rumah
gadang ketirisan); dan akhirnya
bertegak penghulu.
|
The
text above is very heavily loaded culture, in the target language, seen some
explanations raised by the translators to bring the atmosphere of the situation
who want to describe, while it is not present in the target language. This is
in accordance with the principle of the proposed addition of Savory (1969). As
the word personal nature and made explicit modulated into "harta
pencarian pribadi". It is also the second quote that much extra load
(addition) that does not exist in the source language. If judging the opinion
Savory (1969). This section shows the same idea presented in a different style,
is localization, from the translator.
2.5
Example of Foreignization
Example 1
Source
Language
|
Target
Language
|
When he was nearly thirteen, my brother
Jem got his arm badly broken at the elbow. When it healed, and Jem’s fears of
never being able to play football were assuaged, he was seldom self-
conscious about his injuries. His left arm was somewhat shorter than his
right; when he stood or walked, the back of his hand was at right angles to
his body, …
|
Tatkala hampir berusia tiga belas
tahun, tangan abangku, Jem, patah di bagian siku. Setelah sembuh, dan
ketakutan Jem bahwa dia tidak akan pernah bisa bermain football menghilang,
dia jarang menyadari cederanya. Lengan kirinya sedikit lebih pendek daripada
yang kanan; saat berdiri atau berjalan, punggung tangannya tegak lurus dengan
badan, ….
|
From
the quote “Source Language” and “Target Language” above, it appears that the
origin of the structure of the language is very similar language to the target
language. In the second sentence, the pattern is not uncommon in Indonesian
also appear as a pattern in the source text is translated literally without a
change to a more general pattern in Indonesian, as well as pure technique
involves borrowing, football. It is possible to show that football in its
original cultural context so that the reader can imagine the culture of the
target language country.
Example 2
Source
Language
|
Target
Language
|
I said if he wanted to take a broad
view of the thing, it really began with Andrew Jackson. If General Jackson
hadn’t run the Creek up the creek, Simon Finch would never have paddled up
the Alabama. …
|
Aku berkata, jika Jem ingin mengambil
sudut pandang yang lebih luas, masalahnya dimulai oleh Andrew Jackson.
Andaikan Jendral Jackson tidak menggiring suku Indian Creek menjauhi hulu
sungai, Simon Finch tak akan pernah mendayung ke hulu sungai Alabama. …
|
The
second quote again from the more obvious, the translator retains the atmosphere
in order to create a picture as the source text. The place names clearly
indicates that the setting of the story takes place outside the language that
also affected the pattern of the English language. In addition , the names of
the people in this fictional story is also maintained so that readers feel the
characters in the story are the people from different cultures so it feels that
it is the work of translation. This is in accordance with the opinion of Mazi -
Leskovar, that translation has foreignization tendency can be observed from
several indicators. For example, a translation could be an indication of the
name of the ideology of translation. In his research, for example, he found
domestication on some names, but also maintain a translator like greeting like
Mr. Bird, similar to its original form, this is certainly a sign of foreignization.
Furthermore, Mazi - Leskovar (2003 : 257 ) also concluded when ideology
foreignization used, it is an indication that the language is no longer totally
foreign to the reader.
CHAPTER III
CONCLUSION
3.1
Conclusion
The ideology in translation is
a sureness and opinion of the translator related with the appropriate
translation which is needed by human in every group. In the translation
process, the people as the translator is really not enough working if only use
the experience knowledge to send the meaning from a language to the target
language. The translator must apply what the theories that in translation
ideology are, because the theory about domestication and foreignation will
helpfully the translator to send the word to the target humans and language
appropriately.
REFFERENCE
Havid, Ardi 2009, Nationalisme &
Gender Dalam Penerjemahan in Journal
of Ideologi Dalam
Penerjemahan, Volume 2 Hal.1-15. Padang: Lingua
Didaktika.
Yang, Wenfeng 2010, Brief Study on Domestication and Foreignization in Translation in Journal of Language Teaching and Research,
Vol. 1, No. 1, Page 77-80. Qingdao: Academy Publisher.
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