330 Journal of Applied Linguistics and Literature, Vol 6(2), 2021 JOALL (Journal of Applied Linguistics and Literature) Vol. 6 No. 2, 2021 ISSN (print): 2502-7816; ISSN (online): 2503-524X Available online at https://ejournal.unib.ac.id/index.php/joall/index doi: https://doi.org/10.33369/joall.v6i2.15372 TRANSLATION IDEOLOGY OF FRENCH NOVELS INTO INDONESIAN IN COLONIAL AND POST- COLONIAL PERIOD 1Sajarwa 1Universitas Gadjah Mada, Indonesia Corresponding email: sajarwa@ugm.ac.id Abstract This study analyzes the differences in the expression of meaning of the colonial and postcolonial French novels and the ideology of translating French novels into Indonesian during the colonial and postcolonial periods. This study uses data from French novels and their translations into Indonesian during the colonial and postcolonial periods. The data were analyzed by using descriptive-qualitative-comparative method. The results of this study show that text message expression during colonial period is indirect due to at that time The society was under the rule of the Dutch colonialists or subaltern. In post-colonial period, the community social situation changed, people were no longer afraid to express their thoughts or they were more open so that the delivery of meaning is direct. Colonial period novels have two types of foreignization ideology, namely self-names translation and setting translation, while post-colonial period novels have three types, namely self-names translation, title translation, and setting translation. The novels domestication ideology during colonial period occurred in translation of pronouns on and the translation of kinship calls, while in post-colonial period novels it occurred in pronouns on translation, kinship calls translation, and self-names translation. The different ideology in the two novels is self-names translation. Keywords: translation, ideology, colonial, post-colonial INTRODUCTION The Dutch colonial power had an impact on literature development in the Dutch East Indies until the early period of Indonesian independence. The colonial is related to the nature of colonialism which is the historical moment behind a nation. Colonialism has destroyed the foundations of life and culture of the colonial society, which can take the form of language imposition, slavery, cultural imitation and substitution and displacement of population. The influence of colonialism had an impact on the post-colonial period. Gilbert and Tompkins (in Allen & Soemanto, 2004: 207) argue that post- https://doi.org/10.33369/joall.v6i2.15372 https://crossmark.crossref.org/dialog/?doi=10.33369/joall.v6i2.15372&domain=pdf https://orcid.org/0000-0002-4862-2664 Sajarwa Journal of Applied Linguistics and Literature, Vol 6(2), 2021 331 colonialism refers to practices related to ‘social hierarchy, power structures and colonialism discourse.’ The emergence of post-colonialism has become the main intellectual discourse, particularly in former colonial countries, including Indonesia. Now post-colonial theory has been widely developed. It is used as a reading strategy that can be expected to reveal new meaning of power relations, West-East concepts, and orientalism. Meanwhile, Ratna (2008: 81-2) suggests five main post-colonial definitions, namely (1) paying attention to analyze the colonial era, (2) having a close relationship with nationalism, (3) fighting for a small narrative, gathering power from below, at the same time learning from the past to the future, (4) raising awareness that colonialism is not solely physical, but also psychological, and (5) not merely a theory, but an awareness that a lot of great work must be done, such as fighting against imperialism, orientalism, racism, and various other forms of hegemony. The influence of colonial language towards colonized languages, the way of expressing post-coloniality in Indonesian literary texts, and the methods used by ex-colonial writers in decolonizing (national awareness) of the language of the great colonization, are very clear (Faruk, 2007). Meanwhile, the problem of identity related to the problem of hybridity is the problem of national identity that changes due to the cultural influence of the colonial nation, including mimicry (imitating) colonial culture by colonized and subaltern nations (marginalized people or colonized people). Intellectual discourse concerning colonial and post-colonial issues also penetrates the field of translation. Bassnett (2002) suggests that post-colonial translation not only reveals text messages but also the culture of the source text. Currently, many post-colonial studies have been carried out. The following are some of the previous post-colonial studies. Shohat (2004) examines the post-colonial translation and post-zionism in Palestine. His studies revolve around the characteristics of post-colonial and post-zionism, hybridity, and subaltern groups of Palestinians from Israel and America. Nurhadi, et al (2013) discuss forms of post-coloniality in Tempo Magazine. There are several forms of post-coloniality in a number of Tempo magazine literature review articles regarding: (1) stories from the East, (2) colonialism, (3) reviews of Western literature (including its translation in Indonesian), and (4) literary works that specifically discuss post-colonialism. Rakhman (2014) discusses the ambivalence of nationalism from a post-colonial perspective. It is argued that nationalism is no single, but it can exist in various forms, for example fascism xenophobia, liberative emancipatory, and others, depending on who interprets it. In addition, nationalism is associated with race so that there are certain races who feel more nationalist or as nationalist, by positioning “people outside them” or “race outside them” as non-nationalist parties. Olivia and Salim (2020) discuss mimicry in Wiji Thukul’s poem “Hari Translation Ideology of French Novels into Indonesian in Colonial and Post-Colonial Period 332 Journal of Applied Linguistics and Literature, Vol 6(2), 2021 itu Aku akan Bersiul-siul” (That day I will Whistle) applying Bhabha’s theory that in a post-colonial society there would be a process of mimicry and mockery. Wiji Thukul played the word “heartbreaking” by adding the word “bitter” which means very sad. This mimicry act is regarded as a form of mockery against the colonialist (New Order). For those who do not have power, the forms of mimicry and mockery in poetry are tools to stop the domination of power. From the post-colonial study above, it can be seen that there are very few post-colonial studies on translation. This paper is a continuation of the colonial-postcolonial relationship research in the field of translation. When a person translates a text, he is transferring not only the message but also the culture. The process of transferring source language text messages is influenced by the translator culture. This is reflected in the way he understands, views, and expresses the message through the language used. The transfer of messages in the translation process is always marked by cultural differences in the source language and target language (Hoed, 2006). This difference directly places the translator in a dilemma. On the one hand, he must translate the source language text messages into the target language accurately. On the other hand, and in many cases, he has to find an equivalent which is not necessarily appropriate in the target language. According to Venuti (1995) there are two types of translation ideology, namely domestication and foreignization. Domestication refers to translations that are more inclined to the target culture and language. On the other hand, foreignization leads to translations that are more inclined to the source culture and language. Venuti argues that ideology is influenced by socio-cultural culture of the society in which translation are published and disseminated. Therefore, ideology is something that has been planned from the beginning and choosen based on certain goals. The translation during the post-colonial period is more of a cultural transfer. During the post-colonial period there are many choices of cultural elements that can be used to transfer to readers (Bassnett, 2002). The results of translation can be oriented to the source language or it can also be the target language. In other words, the translator has a choice of translation ideology, namely foreignization ideology (oriented to the source language) and domestication ideology (oriented to the target language). The actual translation does not only transfer the message from source language to target language, but also realizes it. Occasionally, the translator’s ideology enters when he processes a translation product. The ideology includes the concept of ‘right’ and ‘wrong’ a translation product that is produced. The concept of ‘right’ and ‘wrong’ is influenced by several factors, one of which is culture. Since translation is seen as part of socio- cultural activities, therefore translation works are part of a society culture. Ideology can be interpreted as a view or truth held by a person or society. Sajarwa Journal of Applied Linguistics and Literature, Vol 6(2), 2021 333 Barthes (in Hoed, 2006) says that ideology is a myth that has been established in a community or society. The ideology adopted by a person will direct his actions in accordance with the principles of truth that he adheres to. Likewise in translation, the ideology held by the translator regarding good translation will direct every action he takes in the translation process. Venuti (1995) suggests that there are two types of translation ideology, namely foreignization and domestication. Foreignization ideology is oriented towards the culture of the source language. Translators who adhere to foreignization ideology try to maintain what is foreign and unfamiliar to the target language readers but common to the source language. For them, a good translation is one that maintains the style and cultural taste of the source language. Meanwhile, domestication ideology is oriented to the rules, norms, and culture of the target language. Therefore, translators need to know why a text is translated and what the function of the translated text is because every text produced must have a specific purpose. With domestication ideology, it is hoped that a translated work will not feel like a translation but like a new work produced by the target language itself. The problems of research can be formulated (i) how to express the meaning of French colonial and postcolonial novels and, (ii) how is the ideology of translating colonial and postcolonial novels in French into Indonesian. This study analyzes the differences in the expression of meaning and ideology in the translation of French novels into Indonesian during the colonial and postcolonial periods. The analysis focuses on the differences in the expression of meaning and ideology in the translation of colonial and postcolonial novels using data from each of the two novels. The results of this study will enrich knowledge about translation studies and are expected to inspire other researchers to continue research on the translation of colonial and postcolonial novels. METHODS This study uses data from two French language novels during the colonial period with their translation into Indonesian and two French novels during the post-colonial period with their translation into Indonesian. The novels are as follows, the postcolonial novel (1) Sans Famille by Hector Malot (1878) translated into Sebatang Kara by Abdoel Moeis (1923), Publisher of Balai Pustaka Drukkerij Volklectuur-Weltevreden; (2) Moliere's L'Avare was translated into Indonesian by Si Bachil Balai Pustaka in 1936; Postcolonial novels (1) Madame Bovary by Gustave Flaubert (1972) published by Gallimard translated by Mrs. Bovary by Winarsih Arifin (1990) published by PT Dunia Pustaka Jaya, (2) Syngue Sabour: Pierre de Patience by Atiq Rahimi (2008) published by POL Paristranslated Stone of Patience by Feybe I Mokoginto (2016). Translation Ideology of French Novels into Indonesian in Colonial and Post-Colonial Period 334 Journal of Applied Linguistics and Literature, Vol 6(2), 2021 This research applies descriptive-qualitative method. Descriptive qualitative method research aims to produce descriptive data in the form of written or spoken words from people and observable behavior. According to Creswell (2011) a qualitative research approach is research that explores information from objects/participants widely by asking questions that are general in nature, data collection is realized through the translation of the text subjectively. Meanwhile, according to Moleong (2007:6) that qualitative research is a method used to understand phenomena about what is experienced or observed by research subjects holistically, and is described in the form of words and language, in a special natural context. Descriptive- qualitative method was applied to observe and interpret the different ways of expressing the meaning of colonial and postcolonial novels. For this reason, the Direct Element Cuting (BUL, Bagi Unsur Langsung) technique is applied (Sudaryanto, 1993), which divides discourse based on its constituent elements. With the BUL technique, the elements that reveal the meaning of narrative discourse will be known. In addition, this research also applies a comparative method. Comparative method is used to compare the differences in the ways of expressing the colonial and postcolonial novels as well as the ideology of translation of French novels and Indonesian novels. The data of this research are the narrative discourse of two French novels and two Indonesian translation novels during the colonial and postcolonial periods. The stages of data collection are as follows (i) reading French and Indonesian novels, (ii) identifying French and Indonesian narrative discourse data based on how to express meaning, (iii) identifying French and Indonesian narrative discourse data based on the ideology of translation, and (iv) recording all data of both Languages. The stages of data analysis are as follows, (i) classifying and comparing data based on the meaning of the two groups of colonial and postcolonial novels, (ii) classifying and comparing data based on the ideology of translation of the two groups of French and Indonesian novels in the colonial and postcolonial periods, and (iv) interpreting the results of the comparison of the expression of the meaning and ideology of the translation FINDINGS How to Reveal the Meaning of Colonial and Post-colonial Novels Table 1. Table of Manner of Meaning Expression No. Manner of Meaning Expression Colonial Period Novel Post-colonial Period Novel 1. Directness Meanings are expressed indirectly. Meanings are expressed in long sentences. Meanings are expressed directly. Meanings are expressed in short sentences. 2. Politeness Polite words. Harsh words. Sajarwa Journal of Applied Linguistics and Literature, Vol 6(2), 2021 335 (1) Disant cela, il me la mit dans la main: puis, comme je voulais me défendre d`accepter un si beau cadeau, il ajouta tristement: Tu comprends que je n’ai pas besoin de savoir l’heure ici; le temps n`est que trop long; je mourrais à le compter. Adieu, mon petit Rémi; embrasse-moi encore un coup; tu es un brave garçon, souviens-toi qu`il faut l’être toujours. (SF 1878: 363) Sesudah berkata demikian, maka ditunjukannya arloji itu kepada saya. Demi bapak saya menolak pemberian itu, maka bapak peter berkata dengan sedih hatinya: Di sini tidak perlu bapak mempunyai arloji, karena tidak ada gunanya. Kalau bapak melihat-lihat waktu pula di sini, tentulah akan semangkin lama rasanya waktu itu. Bawalah barang yang tidak berharga ini, Remi, akan jadi tanda peringatan. Marilah kemari bapak peluk akan dikau, karena sebentar lagi kita mesti bercerai. (SB 1923: 26) After saying this, he showed me the watch. For the sake of my father's refuse because it is of no use. If you look at the time here as well, it will certainly feel al of the gift, then Mr. Peter said sadly: Here you do not need to have a watch, like that time will be longer. Bringing this worthless thing, Remi, will serve as a warning sign. Come here, father, hug you, because soon we will have to separate During the colonial period the message expression is indirect, for example, to express the meaning of ‘will hug’ is expressed by the statement Adieu, mon petit Rémi; embrasse-moi encore un coup; tu es un brave garçon with translation ‘Marilah kemari bapak peluk akan dikau’ (Come here, I hug you) and to express the meaning of ‘for Remi to receive a watch from his father’ expressed in the sentence Tu comprends que je n'ai pas besoin de savoir l'heure ici; le temps n`est que trop long; je mourrais translated le compter with translation ’Di sini tidak perlu bapak mempunyai arloji, karena tidak ada gunanya. Kalau bapak melihat-lihat waktu pula di sini, tentulah akan semangkin lama rasanya waktu itu. Bawalah barang yang tidak berharga ini, Remi, akan jadi tanda peringatan’ (Here I don’t need to have a watch, because it’s useless. If I had a look at the time here, you would have felt as long as it would have been. Take this worthless item, Remi, it will be a warning sign), and the sentence form is long. In addition, the word divorced is used to express the meaning of “separation”. At that time (in 1928) it seemed that the word separation had not been used to express the meaning of “separation” which is different from “divorce”. Meanwhile, in post-colonial novel, meanings are expressed directly as it can be seen in example (2) below, Contrariée, elle jette son voile à terre et, lasse Translation Ideology of French Novels into Indonesian in Colonial and Post-Colonial Period 336 Journal of Applied Linguistics and Literature, Vol 6(2), 2021 ‘Kesal, dilemparkannya kerudungnya ke lantai’ (Annoyed, she threw her hood on the floor). (2) Contrariée, elle jette son voile à terre et, lasse, se laisse choir sur le matelas occupé jadis par le corps de son homme. « Mes filles, je les laisse dans les mains d’Allah ! » En récitant un verset du Coran, elle tente de se convaincre du pouvoir de Dieu pour protéger ses filles. (SS 2008: 101) Kesal, dilemparkannya kerudungnya ke lantai dan, lelah, dibiarkannya dirinya terjatuh ke atas kasur yang sebelumnya ditempati suaminya. “Anak- anakku, kuserahkan mereka ke dalam tangan Allah!” Sambil mengutip sebuah ayat Alquran, ia mencoba meyakinkan dirinya akan kekuasaan Tuhan untuk melindungi anak-anaknya. (BK 2016: 100) (Annoyed, she threw her scarf on the floor and, tired, allowed herself to fall onto the mattress that had previously been occupied by her husband. “My children, I lay them into the hands of Allah!” While quoting a verse from the Koran, she tried to convince herself of God’s power to protect her children). In addition, in post-colonial novels, many harsh words are found, for example Je vends ma chair pour donner du plaisir aux hommes ‘Kujual tubuhku untuk memuaskan para lelaki’ (I sell my body to satisfy men) in data (3) below and even harsher on data (4) Sot ! disait-il , petit sot, vraiment! ‘Tolol!’ katanya. ‘Tolol benar kamu’ (Stupid!” he said. “You really are stupid.”) Such harsh expressions are not found in colonial period novels. (3) Je vends ma chair pour donner du plaisir aux hommes ! L’homme, sursautant de rage, éructe : « Allah, Al Rahman ! Al-Mu’min !Protège-moi ! Contre qui ? » (SS 2008: 23) “Kujual tubuhku untuk memuaskan para lelaki!” Sang lelaki, terkejut marah, melontarkan: “Allah, Al-Rahman! Al-Mu’min! Lindungilah aku!” “Dari siapa?” (BK 2016: 26) (“I sold my body to satisfy the men!” The man, shocked with anger, said: “Allah, Al-Rahman! Al-Mu’min! Protect me!” “Of whom?”). Sajarwa Journal of Applied Linguistics and Literature, Vol 6(2), 2021 337 (4) Sot ! disait-il , petit sot, vraiment ! sot en trois letters ! grand-chose, après tout, qu’un e phlébotomie ! et un gaillard qui n’a peur de rien ! une espèce d’écureuil, tel que vous le voyez, qui monte locher des noix à des hauteurs vertigineuses. (MB 1972: 179) “Tolol!” katanya. “Tolol benar kamu. Tolol dengan lima huruf. Apalah flebotomia itu! Tak apa-apa, bukan? Lelaki segagah kamu yang tak takut apa- apa! Coba lihat dia sekarang. Biasanya seperti bajing yang suka naik pohon kelapa memetik buahnya sampai ketinggian yang menggamangkan. (NB 1990: 152-3). (“Stupid!” he said. “You’re really stupid. Five-letter moron. What is phlebotomy! It's all right, isn’t it? A man as brave as you who is not afraid of anything! Take a look at him now. Usually like a squirrel who likes to climb a coconut tree picking its fruit to an astonishing height). Foreignization and Domestication Ideology Ideology is translation orientation. Translation results may lead to source language (foreignization) and target language (domestication). Table 2. Table of Translation Ideology No. Translation Ideology Type Colonial and Post-colonial Period Translation Ideology Sub- type Orientation 1. Foreignization Colonial Period Post-colonial Period Self-names Setting Self-names Title names Setting Translation results are oriented to source language 2. Domestication Colonial Period Post-colonial Period Pronoun on Kinship calls Self-names Pronoun on Kinship calls Translation results are oriented to target language Self-Name as the Form of Foreignism Ideology Self-names translation results that aim to source language. This can be seen both in colonial novel translation, namely Remi in example (5) and post- colonial one, namely Vendredi in example (6) below. (5) On me fit entrer dans un paloir où il n`y avait ni grilles ni barreaux, comme je croyais, et bientôt après le père arriva, sans être chargé de Translation Ideology of French Novels into Indonesian in Colonial and Post-Colonial Period 338 Journal of Applied Linguistics and Literature, Vol 6(2), 2021 chaînes.