TRANSLATION OF INDONESIAN PROVERBS INTO ENGLISH

ABSTRACT

This article briefly discusses the translation process of proverbs in Indonesia to English by using
the type of research library research and so that the data obtained can later be used as an accurate
discussion, the researchers in analyzing the data referred to by using data processing and analysis
methods. Descriptive data using comparative deductive thinking also uses content analysis. The
results of the study show that language does not only function as a communication tool, but more
than that language also functions as a disseminator of science, art, and technology. In addition, in
the translation process, mastery of the source language alone is not sufficient, a translator must
also know the socio-cultural background, goals, and target readers of the written text. In line with
this, it is also explained how the function of language, culture, translation, and the relationship
between language and culture in the translation process.

Keywords: language, proverbs, translation

INTRODUCTION

One of the greatest gifts that Allah has given to humans is the ability to speak. Language
is able to accommodate all forms of human expression in written and spoken form. Thus, it is
difficult to imagine humans living without language. Language makes a person recognize the
values that affect the socio-cultural dimension. Language can also be a mirror of human life
because through language people can easily express their ideas, experiences, feelings, and
emotions. Even through language a person is able to be creative, express everything he wants to
say without having to dodge and without losing his soul.

Language provides a wetland where all creativity can be excavated and emerge and
germinate so that it thrives, spreading everything that deserves to be said and conveyed.
Therefore, there is one expression which states that language shows one's identity, there is also a
language that shows the nation. So important is the role of language in social life, so many
studies on this language have been carried out, both in terms of the language system and the
relationship between language and other fields of science, such as culture, psychology, and
philosophy. Agreeing with Kaimuddin, Husin also explained that in the growth and development
of society there are elements of cultural values, language, and a variety of social behavior which
are not only the responsibility of the community but also the responsibility of educational
institutions where educational institutions are an organized and effective forum to perpetuate
these elements.

There are many theories about the relationship between language and culture. Among
them say that language is part of culture so that the relationship is subordinate but there are also
those who say that language and culture are two different things but have a close relationship so
that the relationship is coordinating. There are also those who say that culture is influenced by
language and there are also those who say the opposite. That is why Abdullah Zainur Rauf,
quoting the opinion of Enok Maryani, stated that there is a very close relationship between
language and culture. Language is one of the tools (media) that is very important in studying
cultural heritage. Zamzani also emphasized that the discussion on the relationship between
language and culture needs to get its own portion in placing the position of language in relation
to education based on cultural diversity.

Each language has characteristics that are different from other languages. The
peculiarities of this language can occur because it is influenced by the culture from which the
language originates. This language difference will be a serious problem when someone will
communicate with other people who use a different language. In such conditions, a translator is
needed to translate the speech and written text into the target language. Therefore, a translator
must have the ability to master the source language and translate into the target language. The
process of translating a language is not only translating a source language but also plays a role in
translating a culture that comes from the source language.

Language is a way to communicate. There are so many ways to express our feelings
through language, namely by using body language or changing the style of language by using
figurative language and so on. One of the figurative languages that we often use in everyday
speech is proverbs. According to Larson (1984), a proverb is an expression of "a minimum of
two words which are formed and construct a specific meaning but cannot be understood literally
and which function as a semantic unit". The semantic element found in proverbs is a unity of
meaning. This means that the meaning of proverbs cannot be predicted from the meanings of the
words that compose them.

A proverb is an expression whose meaning cannot be determined by the literal definition

of the sentence itself, but refers not to a figurative meaning known only through common usage.
As an expression, words are grouped into a team, so that word can speak. That is, these words
developed a special meaning as a whole and proverbs were born. Proverbs are a group of words
whose meaning is different from what is thought. If the word printed on the proverb is
interpreted as the word is formed, then the meaning of the proverb will not get the true meaning
of the proverb.

When examined more deeply, proverbs are a part of everyday language. Realizing it or
not, humans sometimes insert proverbs in their communication. Proverbs are often found in
eccentric and abstract forms, they can even sound like a joke. Proverbs are an interesting mix of
social observations, history, culture, function, humor and poetic license. Usually proverbs are
used in literary works, or conversations that are giving advice. In addition, proverbs are often
used to provide more sensation and a deeper understanding of something.

Translating proverbs uses the natural form of the target language, not only in grammatical
constructions but also in lexical choice items. Some of them have similarities in form or style
and even vocabulary but some are very different. Talking about proverbs will not only offend the
language but will also touch the culture of a country. In some cases, when a proverb from one
language is translated into another language, the meaning of the proverb changes or does not fit
into the logic of the recipient's culture as it does in the source language. So when translating
proverbs it is not good to translate them literally or literally because the language and culture of
one country will certainly be different from the culture and language of other countries. It is the
duty of a translator to be able to produce a translation that is acceptable, understandable and
produces the same meaning. For this reason, a good translator should not only master many
languages but also must understand many cultures.
 Not all proverbs have direct equivalents in other languages, but some do. Part of their
appeal is that when comparing all languages, we can also compare different cultures which can
indicate identification of specific social observations and cultural experiences which can
certainly broaden the knowledge of researchers and readers not only in terms of language but
also in terms of culture.

Based on the above background, this study is an interesting and challenging process
because each language has their own grammatical rules. For example, English and Indonesian
languages do not come from the same family. Moreover, speaking of cultural issues that are
owned by the three countries are very different. And until now there is still no research that
examines the language and culture of England and Indonesia.

The process of translating proverbs is basically very complex, especially since this
research involves three languages from three non- allied countries with different cultures, so it is
possible that one proverb cannot be translated into another language because it cannot be
translated literally or the translation results will be difficult to understand.

Previous research that has discussed the comparison of proverbs is research from
Mirahayuni and Garnida (2016) which attempts to explain English proverbs that use horse
elements and find their equivalents in Indonesian. Several English proverbs that use the word
horse also have the same equivalent in Indonesian, which uses the word horse too. However,
some proverbs do not have the same equivalent. The main focus in their research is to examine
the values contained in English proverbs and find their equivalents in Indonesian.

The second research on finding Indonesian proverbs equivalent with Japanese proverbs
by using the word "dog" was done by Hanindar and Andini (2017). In this study, the word dog
used in Japanese proverbs was searched for its equivalent in the languageIndonesia which not all
have the same in the use of the word animal. The analysis focuses on the analysis of the meaning
of denotation and connotation.

The third research is about a study of the cultural values of Japanese and Indonesian
proverbs that use elements of animal names that have been carried out by Hadi and Nurhadi
(2018). The study compares the frequency of using animal names in expressing cultural values.
The comparison is intended to examine three things, namely the names of animals used and the
stated meanings are the same, the names of animals used are the same but have different
meanings and the names of animals used are the same but the meanings are contradictory. In
addition, this study also analyzes the cultural values that exist in the two proverbs.

This research has similarities and differences with previous studies. The similarity of this
research with previous research is that this research analyzes English proverbs and their
Indonesian equivalents by ignoring the similarities in the elements used in these proverbs. The
different elements used will show the cultural differences of the two language users. The
difference between this research and previous research is that this research uses metaphors and
prism models developed by Geeraerts in analyzing proverbs.

RESEARCH METHODOLOGY

To collect data, researchers used library research by examining references or literature

related to language and culture, both foreign and Indonesian. Because this study wants to express
the ideas of translating Indonesian proverbs into English as well as analyzing and contributing
some thoughts/points of view that can complement the author's ideas. While the secondary
material is taken from the results of other research/articles/journals that can provide a free and
objective point of view. So that the data obtained can later be used as an accurate discussion, the
researchers in analyzing the data referred to by using data processing methods and data analysis
that is descriptive in nature with comparative deductive thinking also uses content analysis.

DISCUSSION

Language Functions and Language Society

1. Language

Language can be briefly interpreted as a means to explain or convey a purpose. In

general, language is a means to interact or communicate to convey thoughts, ideas, concepts or
feelings to the interlocutor. Sociolinguistically, language is defined as a symbol system, in the
form of sound, arbitrary, productive, dynamic, diverse and human. Thus, every individual in
society is ensured to have and use a communication tool in the form of a language that has the
same system and understanding, so that the language can be used optimally. There is no society
without language, and there is no language without society.

However, in reality, not all languages used between the speaker and the hearer give rise
to the same understanding. This can happen because the speaker does not express what he wants
to convey in accordance with the language he wants to say so that it obscures the meaning he
wants to express. This is in line with Ibrahim's opinion which states that if language speakers
always say what they mean, then there will not be many problems in speech act theory or in
discourse analysis. But of course speakers don't always mean what they say.

The above can be read in the following example. Two Banjar mothers walk together,
after the yasinan/arisan. A mother, who happened to be closer to her house and arrived first, said
"stop?". In this condition, the second mother replied, "Inggih, kaina haja". What we are trying to
show here is “stop by?” actually don't ask for a stop, as shown by the grammatical system, but
according to the users of the language, the sentence only means small talk. If a group of people
or a society has relatively the same verbal repertoire and they have the same assessment of the
norms of language use used in that society, then that group of people is a speech community.
Verbal repertoire is all languages and their varieties that are owned or controlled by a speaker.

A speech community is a society whose members know at least one language variation
and the norms that are appropriate to its use. The word community is relative, it can involve the
wider community or a small group of people. For example: the people of South Kalimantan, the
education community. In line with this, Ibrahim defines speech acts as having psychological and
social functions outside of the current discourse. Speech acts performed by a person always have
meaning in accordance with the wishes of the speaker. However, the meaning sometimes
contradicts what is understood by the hearer. This can happen in every aspect of life. The
implications of different understandings will make the subject matter presented will not be able
to meet the expectations of speakers and speech partners. That is, the implied meaning of an
utterance is not always the same as the implied meaning.
 Basically, the language community is formed because of mutual intelligibility, especially
because of the togetherness in linguistic codes, in addition to having the same values of the
norms of language use that exist in the community. Society was formed because of mutual
understanding, especially because of the togetherness in linguistic codes, namely the sound
system, syntax and semantics. That way, actually in the sense of society already contained the
meaning of interaction through communication, namely language. The language variations that
appear today are mostly caused by the existence of very diverse social interaction activities of
the community or groups and due to the non-homogeneous speakers. The island of Java, with all
its charms, attracts many tribes or other nations to live and settle, find work and socialize with
the surrounding environment. In studying language variation, there are two views that we can use
as a foundation. The first view is that language variation is a result of the many diversity and
functions of language. Second, language variation is seen as having emerged by itself fulfilling
its function as an interaction in the language of a diverse community. This opinion should be
accepted or not.

In a written text, a reader will understand what is conveyed by the author if the language
used is the same as the language used by the reader. Therefore, if a written text is not understood
by the reader because of the different languages used, a translator is needed who understands the
source language and understands the target language. Translators are on two sides, namely from
the language side and from the cultural side of a society so that he or she is able to produce a
translation work that is easily understood by the reader. A good translation has three criteria,
namely accuracy, clarity, and fairness. Accuracy is that the translation work must convey the
message as intended by the author in the source language, clarity is the translation work that is
easily understood by the target reader, and fairness is related to the grammatical style and form
that must be reasonable, in accordance with the rules of the target language.

2. Translation

Translation in the Big Indonesian Dictionary is defined as the process, method, act of
translating; translation. Translation is the re-expression of messages in the source language into
the target language by using the closest and reasonable equivalent, first in terms of meaning and
second in terms of style. Translation is also defined by Newmark as the transfer of meaning from
one language to another as intended by the author of the text.

Starting from the above understanding, translation can be explained as a way of

translating to express the meaning, message, or mandate contained in the source language into
the target language with equivalent words that have similar meanings according to the author's
intention so that it can be understood by the reader. The accuracy in translating a source
language into the target language makes it easy for readers to understand what the author wants
to convey.

Good source language translation depends on the communication skills of a translator in

understanding the author's intent. The ability of this translator is not only supported by mastery
of the source language, but also must have the ability to understand the culture of the source
language and explain it into the target language. Machali argues that in the communication
process the translator makes new communication through the results of existing communications,
namely in the form of text. Therefore, the translator is tasked with understanding the message to
be conveyed by the author and conveying the message back to the reader in the target language.

The process of translating from one language to another is not an easy matter, especially
for novice translators. Translators are not only required to have a large vocabulary, but are also
required to have knowledge of the culture of the language to be translated. A translator who only
has a vocabulary without being accompanied by an understanding of the culture of the language
being translated will in the end only confuse the reader.

Language and Culture Relations in the Indonesian-English Proverbs Translation Process

Language has social rules that must be considered when communicating with other
people. When a language is used carelessly, it will have different implications for the
interlocutor. Holmes suggests that the social factor that influences the form of language use is the
age of the speaker. Social dialect research has provided a wealth of information about the speech
patterns and grammar used by different age groups. The concept of communicative competence
was first introduced by Hymes in the mid 1960s. Hymes was interested in the level of
competence required by speakers to gain membership in a particular speech community. He
examines what factors, especially socio-cultural factors that are needed besides grammatical
competence by speakers who are involved in meaningful interactions. Hymes shows how
language variation correlates with social and cultural norms of certain public interactions, or
speech events.

An act of communication, good translation will not occur without mastery of the source
language by the translator. However, mastery of the source language must also be supported by
an understanding of the culture where the source language originates. This happens because
when a translator translates a written text from the source language to the target language, the
translator must also have the ability to understand the external elements that affect the translated
source language text.

The process of understanding the culture behind a source language occurs because every
written text is always influenced by two sides, internal and external. Internal elements relate to
linguistic elements, while external elements relate to the influence of cultural, socio-political,
and economic values on the source language, besides that the author's biography plays an
important role in the writing produced. The influence of external elements in written texts occurs
because a writing cannot be interpreted only through linguistic factors alone, but also based on
other forming factors.

The process of translating a text from the source language to the target language also
requires the ability of a translator to understand the socio-cultural conditions of a community that
uses the source language. A translator's understanding of the culture of the source language plays
an important role when the translator finds words, terms, expressions or language metaphors that
are unique and only found in the source language. Translation is not only done word for word
literally, but a good translator must have the ability to translate the source language into the
target language in accordance with the rules and meanings contained in the target language. In
addition, in translating a text, sometimes the translator must also know what is behind the text.

Translating a written text in Indonesian into English, of course, must understand English
orally and in writing, but also must understand Indonesian properly and correctly. Understanding
these two languages is important to produce a translation that is easy to read and the message
from the author of the book reaches the reader correctly. For example, to translate a text that
contains religion, a translator must master the theological concept of that religion. Hoed said that
to translate religious texts, translators must master theological concepts. According to him,
mastering theological concepts will make it easier for translators to understand the message in
the source text and translate it into the target text.

Proverbs reflect a local wisdom or folksy wisdom which contains a moral or truth which
becomes the values shared by a society. According to Foley (1997) that “Genres like proverbs,
charms, and spells and some types of poetry have highly stereotypical and constrained form...”
Proverbs are more likely to show the culture of a nation because proverbs are languages that are
passed down from generation to generation.

The language of proverbs is not literal language that directly leads to the moral message
to be conveyed, but rather language that is literal or implied. Figurative language or figurative
language which is becoming interesting, even interesting to anthropologists, linguists, and
philosophers. As Duranti said that anthropologists, linguists, and philosophers are interested in
how the specific form and content of our speech can be seen as our guide to our experience of
the world (Duranti, 1997) or how the specific forms and content of conversation can lead to one's
experience of the world.

In the process of translating a proverb, a translator must read the context he is going to
translate over and over again so that the translator understands what the author means.
Translators must have references in the form of source and target language dictionaries, term
dictionaries, and encyclopedias to find as many lexical meanings as possible. In addition to
lexical meaning, secondary meaning, figurative meaning, and rhetorical function of words,
phrases, clauses, or sentences must also be carefully recorded. A good translator must fully
understand the written text as well as understand the target or reader of the text to facilitate the
translation process carried out.

There are many shifts in meaning that come from word form, meaning, as well as from
the culture of origin and target language and culture.
English proverb = No rose without a thorn
Indonesian proverb = Tak ada mawar yang tidak berduri

According to the classification of proverbs, the proverbs above can be classified as

proverbs which fall into the proverbial category. Because the proverb contains advice or
teachings from parents which are passed onto the next generation orally and from generation to
generation. In terms of the translation strategy, the strategy used is to translate source language
proverbs into target language proverbs. Judging from the translation technique, the two proverbs
above have the same form and meaning. There is no difference in meaning generically or vice
versa and there is no shift in meaning caused by differences in cultural and linguistic points of
view. In terms of the translation strategy, the strategy used is to translate source language
proverbs into target language proverbs.

Even though there are cultural differences between England and Indonesia, the proverbs
above have the same meaning. By using a rose as an illustration. Roses are beautiful flowers with
beautiful petals and a sweet smell. This proverb can be interpreted that the function of thorns for
roses has two sides, namely the negative side of the thorns that surround it can hurt people who
want to pick it and the positive side of thorns as a protector of the beauty of the rose. If there
were no thorns on a rose, the flower would be easily damaged by its environment. Implicitly this
proverb means that nothing is perfect in this world. Even a beautiful rose is not perfect because
behind its beauty and beauty there are flaws that are sharp thorns.

The strategy used to translate proverbs is by translating source language proverbs into
target language proverbs. After being translated, it was found that the form and meaning of the
proverbs were still the same but the use of the lexicon was different. This is due to differences in
language and culture. Even though the translation results are different, in essence, proverbs have
the intention of giving advice and there is an implied meaning in each proverb.

CONCLUSION

Language plays a very important role in social life. Without language, it is impossible for
society to interact, and vice versa without society, language will never exist. Language does not
only function as a communication tool, but more than that language also functions as a
disseminator of science, art, and technology. Language has rules that must be agreed upon
between language users, and if those rules are deliberately violated, communication errors,
interpretations of the content of conversations, and even misunderstandings often occur.

In the translation process, mastery of the source language alone is not sufficient, a
translator must also know the socio-cultural background, goals, and target readers of the written
text. This ability must be possessed by a translator because translating a text also translates a
culture of a source language user community to a target language user community. In addition,
mastery of internal and external elements of the source text will make it easier for a translator to
translate the language into the target text.

REFERENCES

Duranti, A. (1997). Linguistic Anthropology. United Kingdom: Cambridge University Press.

Foley, W. A. 1997. Anthropological Linguistics: An Introduction. Great Britain: Blackwell

Publishers.

Hadi, F. L., & Nurhadi, D. N. (2018). Kajian Makna dan Nilai Budaya Peribahasa Jepang dan
Indonesia yang Menggunakan Unsur Nama Binatang. GoKen, 6(2).

Hanindar, M. & Andini, R. (2017). Analisis makna kotowaza yang terbentuk dari kata anjing
serta padanannya dalam peribahasa Bahasa Indonesia. Japanology, 5(2), 146-157.

Mirahyuni, N. K., & Garnida, S. C. (2016). Nilai sikap bekerja dalam peribahasa Inggris
sehubungan dengan kuda dan padanannya dalam bahasa Indonesia. Parafrase, 16 (1), 9-
20.