Foreignization or Domestication: The Ideology of Translating

Balinese Cultural Words in Sukreni Gadis Bali Translated into

English

Ria Saraswati, Zuriyati, Ratna Dewanti

Language Education, Postgraduate School Universitas Negeri Jakarta, Indonesia

Keywords: Ideology in Translation, Domestication, Culture

Abstract: Translation is an interesting part of applied linguistics. Translation converts messages from source language

or Bahasa Sumber (Bsu) into the target language or Bahasa Sasaran (Bsa), for instance, translating Indonesian

messages into English. In performing translation activities, translators often face a number of problems, one

of which is problem regarding the cultural content or the cultural differences between Bsu and Bsa. In this

case, translators are often put in a dilemmatic condition where they have to choose either to maintain the

cultural content from Bsu or adapting the content to the Bsa. Related to the translators’ alignments on this

matter, Venuti (1995) has proposed the concept of translation ideology. In regards to the role of ideology of

translation, this research was carried out to describe the ideology of translation applied in the translation of a

novel entitled Sukreni Gadis Bali. This qualitative research was conducted using the content analysis method

which was not bounded by place. This research regarded linguistic data including words, phrases and

utterances that contained the elements of Balinese culture found in the novel Sukreni Gadis Bali and an

equivalent novel entitled The Rape of Sukreni. Data collection was administered to determine the unit of

analysis in the form of linguistic units (words, phrases, and utterances), which contain cultural elements in

Bsu and Bsa. The obtained data were then analyzed based on the translation ideology theory proposed by

Venuti. The results showed that there was an influence of exile ideology in the translation work on the

vocabulary about culture. Domestication ideology occurred 22 times (73.33%), while foreignization ideology

appeared 8 times (26.66%). Therefore, domestication translation has been found as the dominant ideology

used by the translator. Domestication focuses on the acceptance of the target culture and language in order to

make the translated text easier to read and to be understood by target readers. This method was done by

replacing the cultural elements in the Bsu with similar cultural elements and in the BSa since cultural elements

in Bsa were regarded more familiar to the target readers. This method is commonly used by translators as they

expect the target readers to understand the text message without being confused by unfamiliar terms that

might affect their fluency in understanding the message. The result is a work that is rich with culture of the

target language.

1 INTRODUCTION

Translation basically transfers messages from one

language to another. Of course, this messages transfer

is not easy to do. When translating text from source

languages into target languages, translators must pay

attention to communication aspects. One definition of

translations was put forward by Newmark as cited in

(Nur et al., 2019) which states that translation is “...

rendering the meaning of a text into another language

in the way the author intended the text”, it implied

that translation is transferring text meaning to other

languages based on the author's intention. Ideally, an

interpreter task is merely a linguistic task, which is to

transfer meaning from the source language (SL) to the

target language (TL). However, in reality, translation

work is a work that is still affected by the interpreter's

ideology.

Ideology is a principle that is believed by a

community in a society. Using Barthes's concept in

Hoed (2003), we can say that ideology is a myth that

has been established in a community (Nugrahani,

Nababan and Santoso, 1997) Myth, according to

416

Saraswati, R., Zuriyati, . and Dewanti, R.

Foreignization or Domestication: The Ideology of Translating Balinese Cultural Words in Sukreni Gadis Bali Translated into English.

DOI: 10.5220/0008999804160425

In Proceedings of the International Conference on Education, Language and Society (ICELS 2019), pages 416-425

ISBN: 978-989-758-405-3

Barthes (1957), is the interpretation of a cultural

phenomenon that has been established. According to

Hoed, The ideology in translation is the principle or

belief about true-false in translation (Nugrahani,

Nababan and Santoso, 1997). Researchers and

practitioners in translation have agreed that

translation is an attempt to transfer messages

contained in one language text into another language

or source text into the target language text in general.

Therefore, translation can be said to be true if the

translator succeeds in transferring the message from

the source language text correctly into the target

language text. However, a problem arises

subsequently, what is meant by success? Who is it

from? Reader or translator?

In a classic book such as the work of Nida and

Taber, the 'true-false' concept is determined by ‘who

the prospective reader is' of the translation text

(Dayan, 2012). Meanwhile, we find the 'audience

design' concept in a more modern literature, Hatim

and Mason, as one of the procedures for starting the

translation work/process (Ordudary, 2008).

According to Hatim, audience design is an act of

predicting who is the prospective reader of our

translation. Different prospective reader will affect in

how to translate it (Elmgrab, 2015). Thus, before

starting the translation work, the translators must first

determine whom the target will read the text from

their translation result. By determining these

objectives, the translator can decide to have an

orientation on the source language or target language.

Ideology reflects the global choices adopted by

the translator that can be seen in the resulted

translation, is it more likely to be oriented towards the

source language or target language. Ideologies that

tend to be oriented towards source languages are

called foreignization ideologies. The ideology that is

oriented to the source language is that the translations

that are 'correct,' 'acceptable', and 'good' are those that

suit with readers tastes and expectations who want the

presence of a source language culture. Translation

based on this ideology is known as 'foreignization'.

According to Venuti as cited in (Yang, 2010), this

ideology is described as an "an ethno deviant pressure

on those values to register the linguistic and cultural

difference of the foreign text, sending reader abroad".

Therefore, the translation type used tends to be the

type of faithful translation and semantic translation.

A simple illustration in Hoed quoted in (Prasetyo

and Nugroho, 2013) from this ideology is that we

must maintain a greeting such as Mr., Mrs., or Miss.

in translating from English so that the reader still feels

the source language culture in translation. Not only

that, even Uncle and Auntie's greeting was not

translated with paman and bibi. The atmosphere and

culture of the source language are endeavored to be

maximized, even though the English text has changed

into Indonesian text. The purpose is so that the reader

society knowledge is enriched by reading something

foreign. In short, this is the foreignization ideology

manifestation by means of transference: translating

by presenting the source language values.

Domestication translation ideology is oriented to

the target culture and language. This ideology argues

that the 'correct', 'acceptable', and 'good' translations

are those that are in accordance with the reader tastes

and expectations wanting the translation text in

accordance with the target language society culture.

It could be said that the translation must not be felt

like a translation and as much as possible it should be

part of the target language tradition. "True"

translation is one that does not present anything

foreign. Consequently, Mr., Mrs., and Miss. must be

translated with Bapak, Ibu, and Nona, while Uncle

and Auntie become Paman and Bibi. Translation of

literary works or children's stories must be felt as an

original work or original children's story so that it can

be enjoyed as part of our culture and not as a 'foreign

object'.

Translation research revealing the ideological

influences issues on translation works associated with

culture is very interesting to be explored more deeply

with various perspectives, which are from data

sources, theories, and translation methods. One of

them uses theories in cultural studies which include

the study of translation ideologies. According to

Hatim and Munday as cited in (El-dali, 2011),

researches using cultural theory and ideology are seen

as important as translation research with a linguistic

theory approach. Translating a text contained with

cultural elements is a challenge for a translator. The

purpose of the translation can be oriented towards the

target language reader (target language oriented), or

more oriented to the source language (source

language oriented). Translation that is oriented

towards the target language reader (TL reader) will

emphasize the level of understanding and acceptance

of the reader towards the translation results.

Meanwhile, the translation which is oriented to the

source language (SL) will prioritize the social-

cultural values of SL speakers contained in the

original text. Determination of these objectives will

impact on the selection of the translation ideology of

cultural lexicons. Domestication is an effort to find

the equivalent as close as possible in TL, so the

translation results will feel more natural in TL and

make it easier for readers to understand and enjoy the

translation text. On the contrary, foreignization seeks

Foreignization or Domestication: The Ideology of Translating Balinese Cultural Words in Sukreni Gadis Bali Translated into English

417

to maintain the cultural lexicons in SL to remain in

TL, with the purpose of maintaining the socio-

cultural values contained in SL in order to introduce

SL's speaker culture to the reader.

Based on the above background, this paper tries to

review the translation ideology appearing in a

translation novel by A.A. Tisna Sukreni Pandji-Gadis

Bali. The novel was translated into English with the

title The Rape of Sukreni. The translation analysis of

Balinese cultural items in the novel is the author's

benchmark for determining the translation ideology

used by the translator.

2 THEORETICAL REVIEW

The cultural differences between SL and TL have

come up with two major ideologies in translation.

Those are the foreignization ideology that was

oriented to SL, and domestication ideology that was

oriented to TL. The term of foreignization and

domestication was first introduced by Venuti (1995)

in his book entitled The Translator's Invisibility: A

History of Translation. Venuti criticized the

translation tradition in America and England which

was oriented to the culture of TL, which make SL's

culture small. He argues that the approach used by a

translator should be a foreignization approach so that

readers can enjoy a sense of "foreignness" in the

translation work. According to Anthony David Pym a

professional translator and distinguished professor of

translation and intercultural studies at Rovira i Virgili

University Spain as cited in (Irawan, 2017), Venuti

was the one who deeply linked the translation with

ideology and socio-cultural factors into specific

translation strategies. A detailed discussion of the two

ideologies can be described as follows:

2.1 Domestication Ideology

Domestication ideology is one of the translation

ideologies oriented to the target language and culture,

and it seeks to adapt the text to the target language

and culture so that the translation results are felt as the

original text produced by the target language.

Borrowing Venuti's as cited in (Zhang, Feng and

Wang, 2010) term that domestication is "a term used

to describe the translation strategy in which a

transparent, fluent style is adopted in order to

minimize the strangeness of the foreign text for target

readers". According to Shuttleworth and Cowie as

cited in (Siregar et al., 2015) the domestication

ideology, translations that are correct, acceptable, and

good are those that are in accordance with the readers

tastes and expectations who want the translation text

in accordance with the target language culture. As a

result, a translation does not feel like a translation.

Therefore, the translators are free to determine what

is needed so that the translation is not felt as a foreign

work for their reader.

2.2 Foreignization Ideology

The foreignization ideology in translation can be used

to maintain cultural references to source language

texts. This is reflected in Venuti's question as cited in

(Wang, 2014)“an ethno deviant pressure on [target-

language cultural] values to register the linguistic and

cultural difference of the foreign text, sending the

reader abroad”. This means that the correct,

acceptable, and good translation is in accordance with

the readers tastes and expectations who want the

presence of a source language culture or original

author's language because they consider the presence

of the culture to be beneficial to society.

By continuing to involve the cultural aspects that

exist in the source language text, the reader will

experience the exoticism of the original text and get

something previously unknown. Furthermore, even

though the translator decided to do foreignization, it

must be kept in mind that translation, whatever its

form, is always related to acceptability and

readability. Readers in any level will not be happy or

comfortable when reading texts containing sentences

that are too complex. So, the translator bears a heavy

burden because not only is he required to be able to

bring culture in the source text, but he also cannot

maintain linguistic discourses.

3 RESEARCH METHODS

The method used is content analysis method with a

qualitative approach. Krippendorff (2004) develops

the definition of content analysis as a research

technique used to draw valid conclusions and can be

replicated from a text in the context of its use. The

purpose of replication from a text is no others but

research with certain findings that can be repeated by

producing the same findings. The results of content

analysis throughout using the same materials and

techniques produce the same findings. This same

finding applies to different researchers, different

times, and different contexts.

According to Mayring (2014), the development of

qualitative content analysis procedures has two

central approaches including: the development of

inductive categories and the application of deductive

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categories. In this case, the research used content

analysis with inductive categories development.

Inductive category establishment is a central process

in the qualitative content analysis process.

Development of inductive categories within the

framework of qualitative approaches, questions about

how the categories are defined, how the categories are

developed. This will be a concern to develop aspects

of interpretation, categories, as close as possible to

the material, to form them in terms of the material

(Mayring, 2014).

This research is a research based on a qualitative

approach with content analysis method and using

inductive procedures. The use of a qualitative

approach in this study is due to a consideration which

is from the formulation of this research problem

demands to use a qualitative model, which is to

describe the translation ideology in translating

Balinese cultural terms and their impact on the

translation results. By using qualitative content

analysis of novels: Sukreni Gadis Bali and their

translations, researchers were able to find out the

ideology used by the translator and its impact on the

translation results.

4 FINDINGS AND DISCUSSION

4.1 Sukreni Gadis Bali

Sukreni Gadis Bali is the second novel by Anak

Agung Nyoman Pandji Tisna which was first

published in 1936 by Balai Pustaka, Jakarta. This

novel was later translated into English by George

Quinn with the title The Rape of Sukreni. The English

version of the novel is published by the Lontar

Foundation. Padji Tisna wrote his second novel,

Sukreni Gadis Bali, inspired by social issues in

Badung. At that time, many Badung residents

changed their belief to Christianity after missionary

activities operated there. This conversion of religion

rises a conflict that originated from the hereditary

right problem of citizens who changed their belief.

Pandji Tisna went to observe the conflict directly in

the village of Buduk, Badung. Returning from there,

he began writing the story of Sukreni and inserted the

matter of the conflict in it.

The story begins with a shop owned by a woman

named Men Negara who is described as a woman who

is not good and is very craving for wealth and riches

by dishonest ways. Men Negara comes from

Karangasem, Bali. She left the area because of having

problem with her husband. Buleleng is her

destination. At first, she stayed in the house of a hajj

who had extensive land and gardens. However,

because the Men Negara diligently works and saves,

she can have his own garden after then. When she left

Karangasem, she left a child who was only eight

months old. In this place, she gave birth to two

children named I Negara and I Negeri. Men Negara

trading business is progressing because the beautiful-

looking Ni Negeri can attract coconut picking

workers to stop at their stall. In addition, Men Negara

is also good at cooking so that her food is always liked

by the workers. One, among those who came to Men

Negara stall, was I Gde Swamba, an owner of the

coconut plantation. Not only Ni Negeri but also his

mother hoped that Ni Negeri could lure Ida Gde

Swamba to be her husband.

Once upon time, Men Negara had a guest named

Sukreni who accompanied his companion. Sukreni

came to the stall looking for someone named I da Gde

Swamba, a young coconut plantation supervisor,

Sukreni was a girl who was portrayed as very

beautiful. However, Luh Sukreni's arrival actually

made Men Negara and Ni Negeri jealous. Moreover,

Sukreni, who was more beautiful, asked about I Gde

Swamba. Sukreni's beauty attracted the heart of a man

named I Gusti Made Tusan, a police officer who was

also a nobleman. I Gusti Made Tusan is playboy who

originally loved Ni Negeri, his love was unrequited

because the Ni Negeri loved Ida Gde Swamba, the

coconut plantation supervisor, who was later sought

by Sukreni. Because he was so attracted by Sukreni's

beauty, I Gusti Made Tusan had bad intentions and

asked for help from Men Negara to find a reason so

that his lust for this beautiful girl was came off by

promising a lot of money for Men Negara.

On his second visit, Luh Sukreni again asked

about I Gde Swamba to Men Negara at her stall.

However, the person she was looking for did not

there. With a friendly and sweet smile, mother and

daughter welcomed Luh Sukreni and even asked her

to spend the night in his stall until I Gde Swamba

arrived. Without prejudice, Luh Sukreni accepted the

offer. It is the time when Men Negara carried out her

evil strategy. In the evening, Luh Sukreni was raped

by I Gusti Made Tusan. Since the incident, Lu

Sukreni went to nowhere.

4.2 Balinese Culture in Novel Sukreni

Sukreni Gadis Bali is one of several novels written by

A.A. Tisna Pandji. This novel has undergone repeated

printing since its first printing in 1936. Sukreni Gadis

Bali itself is the second work of A.A. Tisna Pandji

after his work entitled Ni Rawit Centi Penjual Orang

that was first printed in 1935 by Balai Pustaka (one

Foreignization or Domestication: The Ideology of Translating Balinese Cultural Words in Sukreni Gadis Bali Translated into English

419

year before his second novel was printed). Sukreni

Gadis Bali is a work created by Balinese with a thick

Balinese setting, time, and atmosphere. Therefore, the

use of language is also influenced by the background.

Examples of the use of words or languages that show

the Balinese cultural background are, "kelian" (chief

of village) "(2013:4),"sanghiang surya"(sun)"

(2013:5), and "bayuan" (wine which has been stay

overnight) (2013:7).

The culture of a nation will be known, even

adapted by other nations through the process of

translation. Nonetheless, translating culture has its

own difficulties to be translated. It remembered that

there are not same between two cultures of languages.

however, translation equivalence is absolutely

necessary for the sake of the understanding of cultural

information from the source language (SL) to the

target language (TL). The differences between SL

and TL cultures make the translator in a dilemma

because they are faced with the choice between

maintaining the SL culture and adapting it to TL.

Regarding to partisanship of translator in the

language culture, this research will examine the

tendency of translation ideology used in translating

the culture appearing in the novel: The Rape of

Sukreni.

4.3 Translation Ideology

The translation ideology used to explain and sort the

results of this research using the translation ideology

of Venuti. Venuti's ideology is more suitable for

explaining the ideology used by translators in

translating novels: Sukreni Gadis Bali because it

includes a theory stating that there are two opposing

translation ideologies which are oriented to SL and

oriented to TL, which Venuti put forward with the

term of foreignizing translation and domestication

translation.

Table 1: Data Analysis of Translation Ideology.

Source Language (SL)

Target Language (TL)

Ideology

Pg. 2

Di sebelah kanan meja itu ada meja

kecil sebuah lagi, tempat beberapa guci

tuak dan beberapa botol arak.

Pg. 2

To its right was a smaller table, this

one bearing jars of coconut wine and

bottles of rice beer.

Domestication

Pg. 7

“Ada bayuan, Emak?” tanya seseorang

dengan membaui guci tuak.

Pg. 6

“Still got some of that wine from last

night?” one of them asked Men

Negara while sniffing at the w1ine jar.

Domestication

Pg. 9

Kedai dan halaman itu telah penuh

dengan asap sate babi.

Pg. 8

Smoke from the roasting pork filled

the stall and hung in the air out front.

Domestication

Pg. 13

“Tuak dengan sate sajalah,” jawab

teman-temannya beramai-ramai.

Pg. 11

The men answered in unison: “Rice

beer and satay!”

Domestication

Pg. 13

“Tuak dengan sate sajalah,” jawab

teman-temannya beramai-ramai.

Pg. 11

The men answered in unison: “Rice

beer and satay!”

Domestication

Pg. 40

Ida Gde menoleh. Darahnya

bagaikan…ah, sungguh? Seorang gadis

berdiri di pintu. Badannya molek, serta

bersanteng kain merah jambu yang

membayang cahayanya pada kulit

bahunya yang putih kuning.

Pg. 35

Ida Gde turned. His blood seemed to

surge. Could this apparition be real? A

young woman was standing in the

doorway, the pink blouse that

covered her lovely figure lent a rosy

radiance to the creamy skin of her

shoulders.

Domestication

Pg. 45

Ni Sukreni duduk di sebelah bapaknya

sambil memangku tepak sirih

Pg. 39

Ni Sukreni sat beside her father

holding his betel box on her lap.

Domestication

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420

Pg. 45

“….sudah hamba majukan perkara itu ke

muka Balai Kerta, dan dengan putusan

buru-buru ini dia kalahkan hamba.”

Pg. 39

“The Balai Kerta tribunal has

decided in my favor in my suit.”

Foreignization

Pg. 45

“Sebabnya pertama karena yang

meninggalkan waris itu belum di aben”

Pg. 40

“The reasons given by the court were,

first, that our father had not yet been

cremated”

Domestication

Pg. 46

“Jika sudah mengaben kita pun masih

membuat upacara ruh si mati, sudah

tentu kita mesti mengeluarkan uang

lagi.”

Pg. 41

“After the cremation ceremony

there’ll be another big expense: the

ceremony for the repose of the

soul.”

Domestication

Pg. 77

“Jadi kaum pasupata tidak ada tampak

lagi di Bali?” tanya orang asing itu

kepada anak muda itu.

Pg. 69

“So, if I understand you rightly,” the

Indian was saying, “there are no

longer any follower of Pasupata here

in Bali.”

Foreignization

Pg. 77

“Tidak terang, Tuan. Cuma Siwa-

Sidanta yang dipujikan orang,” jawab

anak muda itu.

Pg. 69

“what I can say is that people here

worship Siva-Sidanta, and that all the

priests are Sivaite Priests.”

Domestication

Pg. 77

“Dan Pedanda Buddha?” tanya orang

itu pula

Pg. 69

“But didn’t you say there are

Buddhist priests?”

Domestication

Pg. 78

“Pedanda Buddha kebanyakan

kedapatan di Karangasem dan Cuma

Brahmanawangsa juga yang boleh

berdiksa menjadi Pedanda Budha itu,”

kata anak muda itu.

Pg. 70

“Most Buddhist priests are to be found

in Karangasem, and only members of

the Brahman caste can be initiated in

to the Buddhist priesthood.”

Domestication

Pg. 78

“Pedanda Buddha kebanyakan

kedapatan di Karangasem dan Cuma

Brahmanawangsa juga yang boleh

berdiksa menjadi Pedanda Buddha itu,”

kata anak muda itu.

Pg. 70

“Most Buddhist priests are to be found

in Karangasem, and only members of

the Brahman caste can be initiated in

to the Buddhist priesthood.”

Domestication

Pg. 78

“tidak Tuan Chatterjee,” jawab anak

muda itu, “demikian pula orang boleh

minta toya-tirta kepada kedua Pedanda

itu, apalagi bila melakukan upacara

membakar mayat.”

Pg. 70

“that’s right, Mr Chatterjee. And

people here go to both orders of

priests, Sivaite and Buddhist, for holy

water, especially for use in cremation

ceremonies.”

Domestication

Pg. 78

“Demikian juga Pedanda-Pedanda itu

memakai mantra-mantra yang sama

seperti saptagangga dan sebagainya.”

Kata anak muda itu pula.

Pg. 70

“You’re right again. Priests of both

orders even use the same mantras, the

saptagangga for example, and many

others.”

Domestication

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Pg. 78

“Demikian juga Pedanda-Pedanda itu

memakai mantra-mantra yang sama

seperti saptagangga dan sebagainya.”

Kata anak muda itu pula.

Pg. 70

“You’re right again. Priests of both

orders even use the same mantras, the

saptagangga for example, and many

others.”

Foreignization

Pg. 78

“Mengapa tidak, Tuan Chatterjee?

Batara Wisnu yang terlebih dipujikan

sesudah Siwa. Istri Batara itu, Batara

Sri, amat dijunjung orang, karena ia

dewi padi.”

Pg. 70

“By no means, Mr Chatterjee. The

Lord Visnu is second only to Siva in

divine authority, and his consort, the

Lady Sri, the goddess of rice.”

Domestication

Pg. 79

“Anaknya, Dewi Melanting, dijadikan

sembah-sembahan di kebun, di pasar, di

mana orang mengerjakan pekerjaan

yang bersangkut paut dengan tanam-

tanaman. Dan, sengguhu ialah pangkat

upacara agama Wisnu.”

Pg. 70

“Their daughter, whom we call Dewi

Melantang, is worshipped in both

fields and in markets; in fact,

anywhere one would seek divine

protection and blessing for his food

and crops. In Visnuite ritual there is

the rank of sengguhu.”

Foreignization

Pg. 79

“Apa sengguhu itu?”

Pg. 70

“What’s a ‘sengguhu’?”

Foreignization

Pg. 79

“Pendeta bukan orang Brahmana,

melainkan orang Jaba.”

Pg. 70

“A priest, but not a Brahman priest.

A sengguhu comes from the outer,

commoner caste.”

Domestication

Pg. 83

“…jadi karena dosanya yang sudah-

sudah, Men Negara ditakdirkan Widi

merusakkan anaknya sendiri.”

Pg. 74

“…Hyang Widi must have decreed

that Men Negara be punished for her

past sins by bringing dishonor on her

own daughter.”

Foreignization

Pg. 86-87

“…benar di antara Jaba dengan Wesia

ada warga lagi, demikian pula antara

Wesia dengan Satria”

Pg. 77

“It’s true that between the jaba, and

wesia caste there is another caste, and

between the wesia caste and the

satria caste.”

Foreignization

Pg. 87

Chatterjee, yaitu ahli sejarah bangsa-

bangsa, yang dikirim perkumpulan itu

ke Bali akan menghadiri upacara

membakar mayat Anak Agung di

Karangasem.

Pg. 79

Chatterjee was an ethnologist and

historian and he had been sent by the

Association to Bali expressly to

witness the cremation rites of the

king of Karangasem.

Domestication

Pg. 89

Sepeninggal orang itu, Ida Gde

berkemas-kemas. Ia memakai kain lepas

serta berikat kepala cara Buleleng, lalu

berjalan keluar.

Pg. 79

After Chatterjee had gone, Ida Gde

quickly changed into a sarong, put on

a headcloth, then left the hotel.”

Domestication

Pg. 90

Beberapa lama kemudian bukannya Pan

Gumiarning yang dating keluar,

melainkan Ni Luh Sukreni. Ia masih

memakai santeng dan bulang, karena

Pg. 80

After a few minutes it was not Pan

Gumiarning who appeared but

Sukreni. Her baby had been born just

three days before, so she was still

Domestication

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422

baru tiga hari terlepas daripada

melahirkan anak.

wearing a waist wrap and breast

cloth.

Pg. 90

“…karena ampun itu sudah diberikan

Sang Hiang Widi sebelum engkau

mohonkan.”

Pg. 80

“…you mustn’t blame yourself. It

wasn’t your fault. It was the will of

the Almighty.

Domestication

Pg. 93

Dari situ keduanya pun berangkat ke

Karangasem akan menyaksikan

“pelebuan” yang hebat itu.

Pg. 82

From Denpasar they set off together

for Karangasem to become spectators

at the imposing spectacle of the royal

cremation ceremony.

Domestication

The research results indicate that there are two

translation ideologies which underlie the decision-

making process carried out by translators, which are

foreignization and domestication ideology. The

emergence of these two ideologies reflects an inner

conflict within the translator. On the one hand, he

wanted to maintain the contents of the source

language text message as accurately as possible in the

target language text. On the other hand, he also wants

his translation to be acceptable and easily understood

by the target reader. However, overall data analysis

showed that translators tended to apply domestication

ideology as reflected in the occurrence frequency of

domestication ideology was 22 times (73.33%), while

the occurrence frequency of foreignization ideology

was 8 times (26.66%). Thus, it can be concluded that

the translation ideology of domestication seemed to

dominate the translator's decision-making process. It

indicates the strong influence of the view of

equivalence-based translation theory, which makes

equivalence a reference for translation, rather than a

function-based theory that considers functions as

references. In view of equivalence-based translation,

the main purpose of translation is to achieve the

degree of equivalence that is as close as possible, both

formal equivalence and dynamic equivalence.

Domestication is a translation ideology oriented

to the target language. Borrowing the term from

Venuti (1995), it stated that domestication “is trying

to keep the reader still while leading the author to

close to the reader”. According to the domestication

ideology, the correct, acceptable, and good translation

is in accordance with the readers tastes and

expectations who want the translation text in

accordance with the target language culture. As a

result, a translation does not feel like a translation.

Therefore, the translator is free to determine what is

needed so that the translation is not felt as a foreign

work for the reader.

The domestication ideology choice carried out by

translators in translating aspects of Balinese culture in

novel: Sukreni Gadis Bali is reflected in the following

example:

Source Text : Di sebelah kanan meja itu ada

meja kecil sebuah lagi, tempat beberapa guci tuak

dan beberapa botol arak. (Sukreni Gadis Bali/2)

Target text : To its right was a smaller table,

this one bearing jars of coconut wine and bottles of

rice beer. (The Rape of Sukreni/2)

Tuak is a beverage containing alcohol from

fermentation from sap, rice, or drinks containing

sugar, while arak is an alcoholic beverage fermented

by sugar cane juice. The Source Text element which

is tuak and arak is equated to coconut wine and rice

beer in the Target Text because wine is an alcoholic

beverage made from fermented grapes or other fruits,

while beer is an alcoholic beverage produced through

the fermentation process of starchy material through

the distillation process. So, the two elements of

Source Text are translated by replacing the cultural

elements that exist within SL with similar cultural

elements and exist in TL considering that the cultural

elements in TL are more familiar to the target readers.

Newmark (1988) as cited in (Fuadi, 2016) said

that generally the word culture can be easily detected,

remembering that the word has an association with a

particular language and cannot be translated literally.

The word berdiksa which has meaning as ceremony

for receiving the holy beam of science which has

functions to eliminate the darkness of the mind in

order to reach perfection which is one part of the

initiation ceremony to become a pedanda. The term

of berdiksa is translated into TL into initiated which

has the equivalent translation characteristic.

Pelebuan is the corpse burning ceremony for high

caste. Balinese people call Pelebuan with the word

Pelebon. The term of pelebuan in SL was translated

into TL as the royal cremation ceremony. The two

Source Text elements are translated using adaptation

techniques or cultural equivalents, which is replacing

exiting cultural elements within SL with similar

existing cultural elements in TL considering that the

Foreignization or Domestication: The Ideology of Translating Balinese Cultural Words in Sukreni Gadis Bali Translated into English

423

cultural elements in TL are more familiar to the target

readers. Thus, the method chosen is a method

oriented to TL, which is adaptation method. In other

words, translators are more oriented towards TL

rather than SL, or domestication ideology.

The domestication ideology is also used in

translating the terms of orang Jaba and

Brahmanawangsa. The division of castes in Bali

follows the caste system in India, namely Brahmāna,

Kşatriya, Waisya, and Sudra. In addition, Bali is also

familiar with the term of jaba or "outside", which

means people who are outside the four castes. Orang

Jaba are translated into the outer, commoner caste.

Translation is done by giving a description containing

related word meaning, so that the translation does not

appear a term, but a description that gives the same

meaning as the term in Balinese culture, namely

people who are outside the four main castes or

ordinary people.

Brahmanawangsa comes from the words

Brahmana and Wangsa. Brahmana are people who

pursue spiritual and divine life and are able to

demonstrate their proficiency in the Vedas both in

theory and practice in daily life, while Wangsa is a

hierarchy of ancestry and ancestors’ origins, which is

a system created to build intimacy to establish

brotherhood and family harmony. Brahmanawangsa

is translated into Brahmana caste can be said to be

equivalent. Translators use translation procedures in

the form of additional explanations. Additional

explanation is done by adding the word caste after the

word Brahmana. In this case, the word Brahmana

(which cannot be translated) is simply moved, but to

make it clear that the Brahmana referred to here is

the highest caste in the system of Balinese society, the

translator adds the word caste.

In this research, it was identified that the results of

the translation of Balinese culture were based more

on the domestication ideology, although in certain

cases it was also supported by foreignization

ideology. Foreignization ideology is a translation

ideology oriented to the source language. This is

reflected in Venuti's statement “...one is trying to keep

the author still while leading the reader to close to the

author” (Mansour, 2014). It means that the correct,

acceptable, and good translation is in accordance with

the readers tastes and expectations who want the

presence of a source language culture or original

author's language because they consider the presence

of the culture to be beneficial to society. The

domestication ideology choice carried out by

translators in translating Balinese culture aspects in

novel: Sukreni Gadis Bali was reflected in the

translation the word of Balai Kerta, Sengguhu, Dewi

Melanting, and Sengguhu.

During the royal era in Bali, Balai Kerta

functioned as a meeting place for subordinate kings

throughout Bali. However, since the Klungkung

Kingdom collapsed, there was a change of the Balai

Kerta function, which is as a traditional court hall and

as a place of religious ceremonies. Dewi Melanting is

the daughter of Lord Vishnu and Dewi Sri. Dewi

Melanting is considered by the Balinese to be the

Goddess of the Market Ruler. Whereas, Sengguhu

(senggu) is a citizen group in Bali whose pastor has

the title Rsi Bujangga. There are three religious

leaders or priests in Hinduism in Bali, namely:

pedanda, pemangku, and sengguhu. These three

terms do not exist in English culture; therefore, these

three terms are not translated, but are written as they

are. With foreignization ideology, translators try to

introduce Balinese culture, especially about the lives

of Balinese people who still hold customs and

traditions considered as attractive by translators, so

that with foreignization ideology, the cultural terms

of Balinese society are expected to be conveyed to

foreign readers.

In an effort to obtain a reasonable and acceptable

Target Text in Target Text reader culture, the

translator can be oriented towards one of the opposing

ideologies. Venuti in Munday (2001) distinguishes

two ideologies embraced by translators, namely

domestication and foreignization. The first ideology

is oriented to TL. Good and acceptable translations

are in accordance with TL culture. In other words,

translation is not felt as a translation. The second

ideology is oriented towards SL, which is good and

acceptable translation according to the wishes of the

translation reader who wants the presence of SL

culture in the Target Text. In this research, it was

identified that the results of the translation of Balinese

culture were based more on the domestication

ideology, although in certain cases it was also

supported by foreignization ideology. foreignization

ideology is a translation ideology oriented to the

source language.

The domestication ideology tends to seek

acceptance in the target culture and language. The

goal is that the translation text is easier to be read and

understood by the target reader by replacing the

exiting cultural elements within SL with similar

existing cultural elements in TL considering the

cultural elements in TL are more familiar to the target

reader. Meanwhile, foreignization maintains the

exoticism of the text in order to be interesting to be

read.

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5 CONCLUSIONS

Based on these discussions and paying attention to the

fact that translators prefer to spoil target readers by

not making it difficult for them to recognize non-

existent things in the reader of society culture, it can

be concluded that the ideology used in this novel is

domestication Ideology that is more oriented to the

target language, Which is that 'right', 'acceptable', and

'good' the translations are those that are in accordance

with the readers tastes and expectations who wants

the translation text in accordance with the target

language society culture. It could be said that the

translation must not be felt like a translation and as

much as possible it should be part of the target

language tradition.

It is reasonable for translators, since the translator

wants the reader to understand text messages without

being interrupted by terms considered to hinder the

reader's fluency in understanding the message. The

novel's translator is also not someone who really

understands the Balinese society culture, and he is not

in a position to be responsible for introducing the

Indonesian cultural context to the target society. It is

suggested for the translator who wants to translate

Indonesia cultural word for having a sufficient

knowledge about the culture of both text but it would

be ideal if the translator can accentuate the cultural

word in the target language.

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