Статті в журналах з теми "Translations from Sundanese"

This study focuses on the tradition of Sundanese literary among the reformist Muslims. My object of study is a Sundanese book of poetic translation of the Qur’ān in the form of metrical verse or dangding entitle Hariring Wangsiting Gusti Nu Maha Suci (A Hymn of God Revelation the Most Holy) using translation approach and critical discourse analysis. The book is written by Muh. Syarief Sukandi (1931-1997). He was known as a member of Indonesian army, ‘ulamā’ and activist of reformist Islamic organization, Islamic Union (Persatuan Islam or Persis). Sukandi’s Hariring was published by Bina Insan Asy-Syarief Foundation in 2010. It contains 23 translations of the Qur’anic short surahs amount to 63 stanzas. He uses many types of metrum (pupuh). The study confirms that Sukandi’s Hariring tends to be a translation of exegesis (al-tarjamah al-tafsīriyyah) that was limited by the metrum rules. However, Sukandi’s Hariring is not only shows the influence of Sundanese nature, but also his effort to strengthen Islamic ideology which closer to pre-Islamic culture. It can be seen in the use of some Sundanese words of pre-Islamic period. It is an ambivalence that may be contrary to the purification ideology of Persis, because considered to contaminate the purity of Islamic teachings. It is a work of another side of reformist Muslim which do not keep the distance from local culture.

This article focuses on Quranic interpretation in the form of Sundanese poetry or Sundanese nadoman. The object is Kitāb al-Tabyīn al-Ajlá wa al-Ahlá fī Tafsīr Sūrah al-A'lá written by K.H. Ahmad Dimyati (1886-1946) a famous scholar from the Sukamiskin Islamic Boarding School (Pesantren) in Bandung. This book is a tafsir of surah al-A'la (Q.87: 1-19) in Sundanese with pegon style letters. Compared to Qur'anic translations, poeticized forms of interpretation are not widely practiced in Indonesia, given their attachment to strict poetic rules, such as the number of chants, syllables, and the final rhyme in each chant. However, for Ahmad Dimyati, this type of composition was chosen because, in addition to being popular, the lyrics are also concise, easy to read, and the song is pleasant to hear. This form of pupujian poetry is generally sung in mosques waiting for prayer time to arrive. This study shows that the use of pupujian poetry in interpretation adds to the diversity of interpretation literature in West Java. The provisions of the pupujian rules make it unfree to use extensive and analytical explanations. As a poetry-like composition, this type of Qur'anic interpretation contributes not only to the teaching of the Qur'ān but also to the development of Qur'ānic studies that adapt the poetic form of poetry to the Sundanese literary tradition

Translation initially is transferring an idea from one into another language. The idea translated is in a form of concept or messages which the writer puts in his/her writing. Translating a literary work is more than just trsnfering concept or story flow, arising from the art work, it should also be able to illustrate the message which can be culturally or literally impacted. This article describes an experience of the wrirters when translating a Sundanese novellete which is full of cultural aspect which is specific to a particular ethnic group in Indonesia. It also elaborates the translation process, the method used and discussion translating cultural words. Keywords: Sundanese, culture, translation process, cultural words

The research addresses how Sundanese terms of address are translated into English. It discusses specifically the translation techniques practiced by the translator which affect the quality of the translation. The data are taken from Sundanese short stories and their translation in English. The theories exercised to find out the applied techniques are based on Molina and Albir (2002). The translation quality is examined using translation quality assessment of Nababan et al (2012). The analyses are carried out using Santosa’s methods (2017), a modification of Spreadly’s, following the analysis steps of domain, taxonomy, componential and culture findings. The results show that there are five translation techniques practiced by the translator, namely established equivalent, pure borrowings, deletion, variation, and implicit. The translation quality appears to gain 2.7. This score means that the translation is quite good. While the translation accuracy takes the highest score of 2.9, followed by acceptability 2.8, and readability having 2.5.

Sundanese are tribes from West Java and Banten that use their own local language known as Sundanese. The large number of local residents who still use Sundanese in communicating daily is an obstacle in increasing tourist visits to the area. Then a translator is needed which can be used as a liaison between tourists and local residents so that there is no miscommunication between the two. But the increasing number of tourists, there is a lack of the number of translators needed, so it needs to be made a translator application by utilizing the development of computer technology. The application developed is an Indonesian-Sundanese to translate in the form of words using the IDA* algorithm. This algorithm is an A* algorithm whose depth is limited to each search iteration. Although the time complexity is higher than that of the A* algorithm, the IDA* algorithm does not require as much memory as needed by the A* algorithm. Then the IDA* algorithm is used in this study. The results of this study indicate that the IDA* algorithm can be implemented to convert translate words in Indonesian and Sundanese based on the estimation value of the smallest total cost of each word stored in the database, where the word that has the smallest total cost estimationcan be selected as a result of the translation.

Stemming is a technique to return the word derivation to the root or base word. Stemming is widely used for data processing such as searching word indexes, translating, and information retrieval from a document in the database. In general, stemming uses a morphological pattern from a derived word to produce the original word or root word. In the previous research, this technique faced over-stemming and under-stemming problems. In this study, the stemming process will be improved by the syllable pattern (canonical) based on the phonological rule in Sundanese. The stemming result for syllable patterns gets an accuracy of 89% and the execution of the test data resulted in 95% from all the basic words. This simple algorithm has the advantage of being able to adjust the position of the syllable pattern with the word to be stemmed. Due to some data shortage constraints (typo, loan-word, non-deterministic word with syllable pattern), we can improve to increase the accuracy such as adjusting words and adding reference dictionaries. In addition, this algorithm has a drawback that causes the execution to be over-stemming.

English scholar and translator Andrew Chesterman offers three major strategies of translation when dealing with any kind of source texts: syntactic, semantic, and pragmatic. Moreover, these three strategies can be applied either separately or with two or all three of them used together depending on the need to get a natural equivalent in the target text. This article is about the emergence of one of Chesterman’s strategies – the pragmatic strategies - in the translation of Sundanese folklore from the Sundanese language into the English target text. The Sundanese language is a local language spoken by Sundanese people mostly living in West Java, Indonesia. Its existence is in such a critical situation that if there are no efforts from any communities, institutions, or government to preserve it, this local language will gradually go extinct. This research is one of the ways to participate in preserving the language. Using Chesterman’s concept of pragmatic strategies, this research aims to reveal the emergence of each type of pragmatic strategy in the English target text and identify the most dominant strategy used. The method used is a descriptive qualitative method focusing on the use of words either in the linguistic unit of the clause, the phrase or the word itself. The efforts made by the translator in giving the closest natural equivalent in the target text can be observed in the results of this research. The results show that all types of pragmatic strategies were used, but the strategy used most frequently was the explicitness change strategy.

This paper is an attempt to focus on investigating the pivot (bridge) language technique, where the pivot language used to improve Statistical Machine Translation (SMT) quality. In this case, Indonesian is used as a pivot language, where each available corpus can be used to support the Madurese-Sundanese language pair. Experiments that have been carried out using the parallel corpus of the Indonesian-Madurese and Indonesian-Sundanese languages ​​are equal to 5K and 6K sentences respectively, while the monolingual corpus used Malay, Sundanese and Indonesian each at 10K, 10K and 100K sentences. This study compares the results of applying the Triangulation and Transfer methods using Indonesian as a pivot language. The results of the research proved that the Triangulation method has better acceleration when compared to the Transfer method. From the results of the experiments conducted, the Triangulation method increased the average Indonesian pivot-based SMT testing by 6.18% for Madura-Sundanese SMT and 7.27% for Madurese-Sundanese SMT.

Deradicalization has been a topic of interest among writers since the 19th century, when religious radicalism began to spread in the Islamic world. Tubagus Ahmad Bakri (TAB) wrote numerous religious texts against religious radicalism. His writings have contributed to developing a harmonious and tolerant social religious order. This writing attempts to map out the religious deradicalization concepts in the writings of Sundanese religious figures who made efforts to develop a comprehensive and tolerant religious ideology. This study shows how the Sundanese manuscripts have contributed to developing a moderate religious ideology that rejects radical religious texts and sets in motion an anti-radicalism social movement in the community. Employing the critical discourse analysis method, this study has revealed that TAB’s religious writings contain three important elements that counter religious radicalism: First, the importance of religious tolerance, the need for moderate religious understanding, and strong adherence to local wisdom. Second, rejection of radical religious texts, such as texts that prohibit having a madhhab, prohibition of istighasa, and declare making a pilgrimage to tombs as a misguided practice. Third, social commitment to religious moderation is marked by a movement of writing and translating religious books, community learning, and anti-radicalism campaign through community religious studies.

The study of Translating the Qur'an into Palembang Language: Strengthening Regional Languages and Local Wisdom has never been studied. The phenomenon of the extinction of regional languages in Indonesia seems to have become a problem that has attracted the attention of many scientists, especially linguists, including the extinction of the Palembang regional language. This is marked by the construction of the smooth Palembang language both in speech and in writing so far many speakers have forgotten it. So it is natural that the absorption of Palembang language into Indonesian is only 28 vocabularies or around 077% and ranks 17th. Meanwhile, the five regional languages that are mostly absorbed by Indonesian are Javanese, Minangkabau, Jakarta Malay, Sundanese and Madurese. Therefore this research is important for elaborating the Translation of the Qur'an into Palembang Language: Strengthening Regional Languages and Local Wisdom. This type of research is literature study with a qualitative descriptive approach. The primary data source is the Al-Qur'an and its translation (Palembang language) and the dynamics of translating the Koran into the regional language of Palembang. Secondary data is sourced from relevant articles, journals and books. Data collection techniques through data collection techniques used heuristics and interpretation, namely collecting various data sources related to the problem being studied. Technical data analysis, namely data reduction, data presentation and conclusions. This research resulted in the finding that the Al-Qur'an and its translation in the Smooth Language of Palembang are a form of strengthening the Palembang language and efforts to preserve local wisdom. Through translating the Koran, the team has attempted to reproduce the almost extinct Pelembang flower. Recommendations to the authorities to appreciate the vocabulary of Merdeka Pelembang in translating the Koran into Indonesian vocabulary absorption.

Folklore about Dewi Sri, the goddess of fertility in Indonesian culture has various versions. The version of the folklore used in this article is the Sundanese version “Nyi Mas Sanghyang Dewi Sri” collected in a research done by lecturers of Faculty of Cultural Sciences, Universitas Padjadjaran. The folklore is represented in a written text in Sundanese language as the source language text and from the text, it is represented in Indonesian language as the first target language text, then in English language as the second target language text. How the folklore is represented in three languages and what methods of translation are used in target language texts are the objectives of this research. The research method used is descriptive-comparative method. The results show that the folklore is represented in different ways; some additional information are added particularly in the English target text and the method of translation used in the two target languages is mostly communicative translation but in the second target language text, free translation is also found. Despite these differences, the message that needs to be conveyed about Nyi Mas Sanghyang Dewi Sri as the goddess of fertility remains the same in all texts.

Google Translate is a famous translation machine among students. It is just that in the Arabic-Indonesian translation, they still need to re-edit the translation. This means that there is a problem with the quality of the machine translation results, so the accuracy still needs to be improved. Therefore, it is essential to research Arabic-Indonesian translation learning. The purpose of this study is to describe the forms of Arabic-Indonesian machine translation errors. In addition, this study also offers the Ngalodern method, Indonesian local wisdom, so that students can improve the quality of Arabic-Indonesian translation. The method used in this research is descriptive analysis and uses an eclectic combination of theories to achieve the objectives of this study. There are three stages of this research. First, providing data through selected questionnaires and interviews. Second, the data analysis uses the translational equivalent method to determine the exact equivalent of meaning, while the distributional method is used to describe the level of grammatical errors. Third, is the presentation of data in the form of a table of the percentage of errors in translation cases in the field of Islam. Ngalodern, Indonesian local wisdom as an effort to improve the quality of Arabic-Indonesian translation is described descriptively. There are two findings from this research namely, The first is a description of translation errors at the level of morphemes, words, phrases, and clauses. Second, Ngalodern learning on Arabic-Indonesian translation with critical literacy based on the Sundanese culture in the field of education. In conclusion, Ngalodern learning can improve the learner's ability to edit Arabic-Indonesian machine translation results.

Identity is also at the core of the translation project. Thus, the translator's role as a mediator between different languages and cultures cannot be isolated from efforts to harmonize the building of identity and cultural knowledge. This study investigates how the translator preserves the source text's cultural identity in the target text, based on evidence that the translation process is likewise a cultural transfer. The frameworks for this study were Venuti's idea of "resistancy", Newmark's cultural terms categorizations, Baker's techniques for specific-culture items, and Newmark's transposition procedure. The material objects of this research were the Indonesian magical-realism novel 'Cantik Itu Luka' and its English translation ‘Beauty is A Wound’. By employing descriptive-qualitative approach, a thorough investigation of this study revealed that the translator tends to challenge the target readers’ knowledge by preserving the source text's identity in the target text. To do so, the translator frequently uses loan words and the application of blended strategies, such as loan words with superordinate (a more general word), loan words with explanation (couplets), and loan words with transposition and explanation strategies (triplets).

[Title: English translation of Sundanesse folklore 'Talaga Warna' (Interlanguage Transformation: Indonesian – Japanese)] This study reviews translated text of Sunda’s folklore entitled ‘Talaga Warna’ that has translated from Indonesian into Japanese. The object of this study was analyzed by using method of translation techniques according to Moentaha’s theory (2016). The results of this study are description of translation techniques that used in translation process of folklore Sunda 'Talaga Warna' . Translation techniques were using replacement techniques words into clauses, replacement of lexical and word classes, addition of conjunctions and adverbs, omission of words and pronouns, compression/solids, and paraphrasing

Ancient script has been a repository of knowledge, culture and civilization history. In order to have a greater access to the valuable information present in the ancient scripts, an appropriate translation system needs to be developed keeping complexity and very less knowledge of the script available in consideration. In this study, a translation and prediction system has been implemented using Artificial Intelligence. The training has been developed using Sunda-Dataset and self-generated dataset, whereas the translation from ancient script viz. Sundanese script to English text is done using two layers Recurrent Neural Network. The technique used is compared with an existing translator called IM Translator. The results shows that the BLEU score is increased by 8% in comparison to IM Translator further WER is decreased by 10% in contrast to IM Translator. Furthermore, the N-Gram analysis results indicate 3% to 4% increase in 100% contrast value.

This paper aims to reveal the transmission of the text structure and the form of translation in the text of Babad Awak Salira (later referred to as AS). The issue that will be examined in this paper is the transmission of structures and forms of translation that exist in AS manuscript texts. Old poetry is bound by a system of conventions in building structure. The tembang macapat convention system is found in the form of wawacan texts that developed in Sunda. These findings were analyzed by structural theory of the ancient poetry and translation. The application of this theory can be reveal the transmission of structure in the text. The method of research is the philological method and the translation method. Each data in this study was collected using a literature study for analysis. The results of this study include; (1) transmission of structure from macapat tembang to wawacan form in AS script texts; and (2) the form of translation in the use of diction used in the AS manuscript text. The use of the tembang macapat convention in the AS text is balanced with the practice of "translation" and adaptation of several terms as an effort to adjust and understand from Javanese (source) to Sundanese (target).Tulisan ini bertujuan untuk mengungkap transmisi struktur teks dan bentuk penerjemahan dalam teks naskah Babad Awak Salira (selanjutnya disebut AS). Masalah yang dibahas dalam tulisan ini adalah transmisi struktur dan bentuk terjemahan yang ada dalam teks naskah AS. Puisi lama terikat dengan sistem konvensi dalam membangun struktur. Sistem konvensi tembang macapat ditemukan dalam bentuk teks wawacan yang berkembang di Sunda. Temuan ini, dianalisis dengan menggunakan teori struktur puisi lama dan terjemahan. Penggunaan teori tersebut dapat mengungkap transmisi struktur dalam teks. Metode yang digunakan adalah metode filologi dan metode terjemahan. Setiap data dalam tulisan ini dikumpulkan dengan menggunakan studi pustaka untuk dianalisis. Hasil tulisan ini meliputi; (1) transmisi struktur dari tembang macapat menuju bentuk wawacan dalam teks naskah AS; dan (2) bentuk terjemahan dalam penggunaan diksi yang digunakan dalam teks naskah AS. Penggunaan konvensi tembang macapat dalam teks AS diimbangi dengan praktik “terjemahan” dan adaptasi beberapa istilah sebagai upaya penyesuaian dan pemahaman dari bahasa Jawa (sumber) menuju bahasa Sunda (sasaran).

AbstrakPenelitian ini bertujuan untuk mengungkap fungsi naskah Purwaning Jagat bagi masyarakat masa kini melalui kajian analisis isi. Purwaning Jagat adalah sebuah naskah yang berbahasa Jawa dan beraksara Pegon. Di dalamnya terkandung kisah-kisah serta silsilah tentang Raja-raja di tatar Sunda. Naskah ini merupakan naskah gulung dengan panjang 6,3 m. Dalam rangka pengungkapan isi maka dalam penelitian ini terlebih dahulu dilakukan kajian filologi. Langkah yang pertama dilakukan yaitu mentransliterasikan teks dalam naskah tersebut kemudian dianalisis kesalahan tulisnya sehingga menghasilkan suntingan teks yang bersih dari kesalahan tulis. Langkah berikutnya yaitu dilakukan penerjemahan terhadap suntingan teks ke dalam bahasa Indonesia. Setelah dihasilkan terjemahan barulah kajian sastra diterapkan guna mengungkap isi atau membunyikan apa yang tersimpan di dalam naskah dengan mempertimbangkan sudut pandang jalinan intertekstualitas. Dalam hal pengungkapan makna digunakan pendekatan hermeneutika yang merupakan metode atau cara untuk menafsirkan simbol berupa teks untuk dicari arti dan maknanya. Selanjutnya, kajian fungsi, kajian fungsi yang akan diungkap di sini yaitu fungsi naskah berdasarkan benda dan fungsi naskah berdasarkan isi bagi masyarakat di masa kini. AbstractThis study aims to reveal the function of the script Purwaning Jagat for contemporary society through the study of content analysis. Purwaning Jagat is a script with Java language and Pegon alphabet. It contains stories and genealogy of the kings in Sundanese region. This script is a script rolls with length 6,3m. In order disclosure of the contents, so the study that taken is use philology study. The first step to do is transliterate the text in the manuscript, then analyzing the written errors to produce a clean text edits from clerical errors. The next step is to do the translation of the text editing area into Indonesian. Once generated translation then applied to the study of literature in order to reveal the content or sound what is stored in the text by considering the viewpoint of the fabric of intertextuality. In the case of disclosure of meaning, hermeneutic approach is used which is a method or a way to interpret the symbols in the form of text to search for meaning and significance. Furthermore, will do the study of the function. Study function that will be revealed here is the function of a script based on the objects and functions for the script based on the contents of today's society.

Tulisan ini membahas fenomena penyebaran kitab-kitab cetak keaga­maan di Jawa Barat, khususnya di Sukabumi dan Cianjur. Jenis kitab ini biasanya menggunakan tulisan Arab dengan bahasa Sunda dan menggu­nakan aksara Pegon. Kitab-kitab cetak dari jenis-jenis itu diproduksi dan direproduksi, dan masih digunakan sampai hari ini. Oleh karena itu, fenomena ini dapat disebut sebagai “living tradition”. Pengumpulan data dilakukan dengan melacak dan merekam kitab-kitab yang diproduksi (disalin atau dikarang) dan direproduksi (dicetak atau digandakan) dengan metode seder­hana, yakni fotocopi dan pencetakan tradisional seperti stensil, sablon, dan "cetak toko". Tulisan ini bertujuan untuk memetakan dan merevisi kategorisasi kitab-kitab tersebut dari kajian terdahulu berdasarkan jenis karya, seperti karangan asli, tuqilan, terjemahan, syarḥ (penjelasan), khulasah (ringkasan) yang lain, dan juga berdasarkan bahasa dan aksara yang digunakan. Selain itu, tulisan ini juga mengamati lembaga-lembaga atau individu-individu yang masih mereproduksi buku-buku (kitab-kitab) keagamaan sederhana seperti perusahaan percetakan atau pesantren yang menerbitkan kitab-kitab tersebut. Pada akhir artikel ini, ada beberapa saran dalam upaya untuk melestarikan kitab-kitab cetak dan karya-karya tersebut.Kata kunci: kitab, jenis karya, pencetakan tradisional, Sunda, Pegon, Jawa Barat This paper discusses the phenomenon of the spreading of religious printed books (kitabs) in West Java, especially in Sukabumi and Cianjur, which are characterized by the use of Arabic writing in Sundanese (or known as Pegon script). The printed books (Kitabs) of those types are produced and reproduced, and are still used to this day. Therefore, this phenomenon can be called as a “living tradition”. Data collection was conducted by tracing and recording religious books (kitabs) that are pro-duced (rewritten or compossed) and reproduced (printed or duplicated) with a simple method, known as photocopying and traditional printing such as stencils, screen printing, and “shop printing”. This paper aims to map and revise the categorization of these Kitabs from previous studies based on the types of works including original essays, tuqilan (quotations), translation, sharh (explanation), khulaṣah (summary), or the other, and also based on the language and the script used. In addition, this paper also observes the institutions or individuals that are still reproducing these printed religious books such as the printing company or pesantren that publish such kitabs. At the end of this article, there are some suggestions in attempts to preserve those printed kitabs and the works.Keywords: Kitabs, type of work, traditional printing, Sunda, Pegon, West Java

Tulisan ini membahas fenomena penyebaran kitab-kitab cetak keaga­maan di Jawa Barat, khususnya di Sukabumi dan Cianjur. Jenis kitab ini biasanya menggunakan tulisan Arab dengan bahasa Sunda dan menggu­nakan aksara Pegon. Kitab-kitab cetak dari jenis-jenis itu diproduksi dan direproduksi, dan masih digunakan sampai hari ini. Oleh karena itu, fenomena ini dapat disebut sebagai “living tradition”. Pengumpulan data dilakukan dengan melacak dan merekam kitab-kitab yang diproduksi (disalin atau dikarang) dan direproduksi (dicetak atau digandakan) dengan metode seder­hana, yakni fotocopi dan pencetakan tradisional seperti stensil, sablon, dan "cetak toko". Tulisan ini bertujuan untuk memetakan dan merevisi kategorisasi kitab-kitab tersebut dari kajian terdahulu berdasarkan jenis karya, seperti karangan asli, tuqilan, terjemahan, syarḥ (penjelasan), khulasah (ringkasan) yang lain, dan juga berdasarkan bahasa dan aksara yang digunakan. Selain itu, tulisan ini juga mengamati lembaga-lembaga atau individu-individu yang masih mereproduksi buku-buku (kitab-kitab) keagamaan sederhana seperti perusahaan percetakan atau pesantren yang menerbitkan kitab-kitab tersebut. Pada akhir artikel ini, ada beberapa saran dalam upaya untuk melestarikan kitab-kitab cetak dan karya-karya tersebut.Kata kunci: kitab, jenis karya, pencetakan tradisional, Sunda, Pegon, Jawa Barat This paper discusses the phenomenon of the spreading of religious printed books (kitabs) in West Java, especially in Sukabumi and Cianjur, which are characterized by the use of Arabic writing in Sundanese (or known as Pegon script). The printed books (Kitabs) of those types are produced and reproduced, and are still used to this day. Therefore, this phenomenon can be called as a “living tradition”. Data collection was conducted by tracing and recording religious books (kitabs) that are pro-duced (rewritten or compossed) and reproduced (printed or duplicated) with a simple method, known as photocopying and traditional printing such as stencils, screen printing, and “shop printing”. This paper aims to map and revise the categorization of these Kitabs from previous studies based on the types of works including original essays, tuqilan (quotations), translation, sharh (explanation), khulaṣah (summary), or the other, and also based on the language and the script used. In addition, this paper also observes the institutions or individuals that are still reproducing these printed religious books such as the printing company or pesantren that publish such kitabs. At the end of this article, there are some suggestions in attempts to preserve those printed kitabs and the works.Keywords: Kitabs, type of work, traditional printing, Sunda, Pegon, West Java

- Timothy P. Barnard, Raja Ali Haji, Di dalam berkekalan persahabatan: ‘In everlasting friendship’; Letters from Raja Ali Haji, edited by Jan van der Putten and Al Azhar. Semaian 13. Leiden: Department of Languages and Cultures of Southeast Asia and Oceania, 1995, 292 + x pp., maps. - Robert Blust, L. Smits, Irian Jaya source materials, no. 5, series B-no. 2. The J.C. Anceaux collection of wordlists of Irian Jaya Languages. A: Austronesian languages (part II). Leiden/Jakarta, 1992, 288 pp., C.L. Voorhoeve (eds.) - Peter Boomgaard, Mason C. Hoadley, Towards a feudal mode of production; West Java, 1680-1800. Singapore: Institute of Southeast Asian Studies [ in cooperation with the Nordic Institute of Asian Studies, Copenhagen], 1994, x + 241 pp. - Freek Colombijn, Muriel Charras, Spontaneous settlements in Indonesia; Agricultural pioneers in southern Sumatra. Migrations spontanées en Indonésie; La colonisation agricole de sud de Sumatra. Jakarta: Departemen Transmigrasi; Paris: ORSTOM-CNRS, 1993, 405 pp., Marc Pain (eds.) - Dick Douwes, Hussin Mutalib, Islam, Muslims and the modern state; Case-studies of Muslims in thirteen countries. London: MacMillan; New York: St. Martin Press, 1994, 374 pp., Taj ul-Islam Hashimi (eds.) - J. van Goor, H.W. van den Doel, De stille macht; Het Europse binnenlands bestuur op Java en Madoera, 1808-1942. Amsterdam: Bert Bakker, 1994, 578 pp. - Stuart Kirsch, J.W. Schoorl, Culture and change among the Muyu. Translated by G.J. van Exel. Translation Series 23. Leiden: KITLV Press, 1993, xiv + 322 pp. - Bernd Nothofer, Ger P. Resink, Topics in descriptive Papuan linguistics. Leiden: Vakgroep Talen en Culturen van Zuidoost-Azië en Oceanië, Rijksuniversiteit te Leiden, 1994, viii + 154 pp. - Gerard Persoon, Robin Broad, Plundering paradise; The struggle for the environment in the Philippines. Berkeley: University of California Press, 1993, xvi + 197 pp., John Cavanagh (eds.) - Gerard Persoon, Thomas N. Headland, The Tasaday controversy; Assessing the evidence. AAA 28 Special Publication. Washington: American Anthropological Association, 1992, xi + 255 pp. - Remco Raben, Peter Harmen van der Brug, Malaria en malaise; De VOC in Batavia in de achttiende eeuw. Amsterdam: De Bataafsche Leeuw, 1994, 256 pp. - Nico G. Schulte Nordholt, Marcel Bonneff, ‘L’Indonésie contemporaine; vue par ses intellectuels’. Un choix d’articles de la revue PRISMA (1971-1991). Cahier d’Archipel 21. L’Harmattan, 1994, 287 pp. - A. Teeuw, Henri Chambert-Loir, Littérature indonésienne, une introduction. Éditeur Henri Chambert-Loir. Cahier d’Archipel 22. Paris: Association Archipel, 1994, 237 pp. - A. Teeuw, Martina Heinschke, Angkatan 45. Literaturkonzeptionen im gesellschaftspolitischen Kontext; Zur Funktionsbestimmung von Literatur im postkolonialen Indonesien. Veröffentlichungen des Seminars für Indonesische und Südseesprachen der Universität Hamburg, Band 18. Berlin/Hamburg: Dietrich Reimer Verlag, 1993, viii + 365 pp., - Wim van Zanten, Philip Yampolsky, Music of Indonesia, Volumes 1-6. Series of CDs/cassette tapes with documentation. Washington: Smithsonian/Folkways Recordings. Vol. 1: ‘Songs before dawn: Gandrung Banyuwangi’ (1991; SF40055); Vol. 2: ‘Indonesian popular music: Kroncong, Dangdut, and Langgam Jawa’ (1991; SF40056); Vol. 3: ‘Music from the outskirts of Jakarta: Gambang Kromong’ (1991; SF40057); Vol. 4: ‘Music of Nias and North Sumatra: Hoho, Gendang Karo, Gondang Toba’ (1992; SF40420); Vol. 5: ‘Betawi and Sundanese music of the north coast of Java: Topeng Betawi, Tanjidor, Ajeng’ (1994; SF40421); Vol. 6: ‘Night music of West Sumatra: Saluang, Rabab Pariaman, Dendang Pauah’(1994; SF 40422).

Translating the Qur’an into other languages is an urgent task following the spread of Islam not only to Arabic-speaking countries but also all over the world including Indonesia. The purpose of this article is to examine the process of the Qur’anic translation in the Sundanese Qur’anic translation and tafsir. This article investigates various preferred words choices by ulama in four Sundanese Translation and Tafsir namely: Qur’an Miwah Terjemah Dina Basa Sunda (QMTDBS, hereafter) published by the team members of West Java Ministry of Religious Affairs in 2005; 2) Tafsir Al Qur’an Basa Sunda (TQBS, hereafter), also published by West Java Ministry of Religious Affairs in 1981, 3) Tafsir Ayat Suci Lenyepaneun (TASL, hereafter); and 4) Roudhatul Irfan (RI, hereafter) written by K.H. Ahmad Sanoesi. Special attention is directed to investigating three aspects namely: 1) The procedure of using plural forms; 2) The usage of language levels; and 3) The preference of word choices for the translation of the same Arabic word. This research employs a qualitative method with content analysis of the text of Sundanese tafsir from different eras to accommodate the use of the Sundanese language in the changing society. The philological analysis also utilizes to scrutinize different word–by–word translations in these three texts. This research shows that: (1) There are differences in using plural forms from the source language into the targeted language in these Sundanese tafsir. For QMTDBS, they mostly eschewed the plural structure systematized in the Sundanese language. To our analysis, the shifting usage of the first aspect (1-plural) related to formulating the simple translation (uncomplicated) by eliminating one of the plural forms. The second aspect (2- language level) from coarse/refined to more refine language is associated with the changing society in Sundanese. The Qur’an which is positioned as sacred text represented high society and therefore uses more refined language. The third category (3) of various dictions usage is connected to territorial and context conventions which certainly influence the meaning-making of the translation process. Some Sundanese-translated words may not represent the equivalent meaning of the source language and it becomes one of the limitations in the translation process.

Abstrak: Penerjemahan buku berbahasa Sunda ke dalam bahasa Inggris masih relatif jarang ditemukan. Salah satu yang ada adalah buku People’s Religion. Buku ini berisi ceramah agama Islam dalam bahasa Sunda yang diterjemahkan ke bahasa Inggris oleh Jullian Millie. Buku ini berisi kumpulan ceramah Ustaz Abdul Fatah Ghozali yang diterjemahkan pada tahun 2008. Tujuan penelitian ini adalah mendeskripsikan teknik penerjemahan dari bahasa sumber (BSu) ke dalam bahasa sasaran (BSa) dalam People 's Religion. Metode penelitian ini adalah deskriptif kualitatif, yaitu mendeskripsikan teknik-teknik dalam menerjemahkan bahasa Sunda ke dalam bahasa Inggris. Data dalam penelitian ini adalah kata, frase, dan kalimat dalam BSu dan BSa. Data dicatat, dipadankan, diklasifikasikan, dianalisis, dan disajikan dalam pembahasan. Hasil menunjukkan bahwa terdapat beberapa teknik yang dilakukan penerjemah meliputi adaptasi, amplifikasi, peminjaman, kalke, kompensasi, deskripsi, kreasi diskursif, kesepadanan lazim, generalisasi, amplifikasi linguistik, penerjemahan harfiah, modulasi, reduksi, substitusi, transposisi, partikularisasi, dan variasi.Kata Kunci: teknik penerjemahan, bahasa Sunda, bahasa Inggris Abstract: Translations of Sundanese books into English are still relatively rare. One of the translations existed is a book titled People's Religion. This book contains lectures on Islam in Sundanese which were translated into English by Jullian Millie. This book contains a collection of Ustad Abdul Fatah Ghozali's lectures which were translated in 2008. The purpose of this study is to describe the translation technique from the source language (SL) into the target language (TL) in People's Religion. This research method was descriptive qualitative, which described techniques in translating SL (Sundanese) into TL (English). The data in this study were words, phrases, and sentences in SL and TL. Data were recorded, matched, classified, analyzed, and presented in the discussion. The results showed that there were several techniques carried out by the translator including adaptation, amplification, borrowing, calque, compensation, description, discursive creation, established equivalence, generalization, linguistic amplification, literal translation, modulation, reduction, substitution, transposition, particularization, and variation.Keywords: translation techniques, Sundanese, English

AbstractThis paper addresses the English translation of specific Sundanese cultural references in the English Translation of selected Sundanese short stories. The issue of translatability is highlighted as the paper explores the nuances of possible meanings from the selected words. The content analysis on Watson’s English translations of selected Sundanese short stories in “Neng Maya” is framed by theoretical propositions from Molina & Albir’s translation techniques and Nababan’s translation quality assessment. Using the methods of Spradley procedure, it is revealed that the language units found in the source texts re words and phrases, while in the target texts, clauses are also found. The types of cultural words exist in the short stories are: words of emphasis, verbs, nouns, and adverbs. The translation techniques mostly used are deletion, equivalence, modulation, reinforcement, literal, and amplification. The techniques used by the translator have led to lack of translation quality, specifically the accuracy aspect.Key words: cultural references, translatability, translation techniques, translation qualityAbstrakPaper ini menyampaikan hasil penelitian tentang penerjemahan ungkapan bermuatan budaya dari beberapa cerita pendek berbahasa Sunda dalam bahasa Inggris. Masalah ‘intranslatability’ disoroti berdasarkan eksplorasi kemungkinan nuansa makna dari kata-kata yang dipilih. Analisis konten terhadap terjemahan cerita pendek dari kumpulan cerita pendek ‘Neng Maya’ yang dikerjakan oleh C.W. Watson merujuk pada teori teknik penerjemahan yang diusulkan Molina&Albir dan teori Asesmen kualitas terjemahan dari Nababn dkk. Dengan menggunakan tahapan prosedur Spradley, dalam cerita pendek yang dipilih, terdapat beberapa tipe ungkapan bermuatan budaya, yaitu: kata penegas, kata kerja, kata benda, dan kata keterangan. Sementara unit Bahasa yang digunakan dalam teks sumber adalah kata dan frasa dan dalam teks sasaran kata, frasa dan klausas. Teknik penerjemahan yang dominan digunakan adalah deletion, equivalence, modulation, reinforcement, literal, dan amplification. Penggunaan teknik yang didominasi dengan deletion menyebabkan kurangnya kualitas terjemahan, khususnya keakuratan.Kata Kunci: ungkapan bermuatan budaya, translabilitas, teknik penerjemahan, kualitas terjemahan.

In this modern era, machine translation has been used all over the world for solving humankind’s problems such as it deals with language. Machine translation is almost used by people who want to translate their native language into their foreign language. The international language being used is the English language. Machine translation is the task to translate a source language to another language. The input of it is a word or a sentence from the source language and it will be translated into another language. The input of it is a word or a sentence from the source language and it will be translated into another language. There are many purposes for using machine translation such as learning another language, communicating, finding a certain or better word to use, and even writing something in a book or another article. Several methods have been conducted to do the machine translation task such as the statistical approach and the neural approach In terms of Sundanese machine translation, there are several methods or several approaches that other researchers have conducted. However the study about Sundanese machine translation, none of the research conducted the English into Sundanese language. In this study using the encoder and decoder LSTM architecture achieve a good result regarding building a model for machine translation task. The performance of this model has achieved 0.99 accuracies in both training and testing as well as less than 0.1 loss value to both training and testing data. This model also achieves more than 0.8 average BLEU score for both training and testing data.

In 1965 a translation of the Holy Koran of the Ministry of Religion was printed, consisting of three volumes. During the New Order government, 1972, a team of experts on the interpretation of the Koran was formed. Three years later, in 1975, published for the first time a volume of one-volume tafsir of the first three chapters of the Koran, 1980 this tafsir work was complete up to thirty juz. Also, the government also enriches the interpretation and translation of the Koran using local dialects and the treasury of the Indonesian Koran. For example, the translation and interpretation of the Sundanese Koran published by the provincial government and the West Java regional office of the Ministry of Religion. Besides, the Indonesian Ministry of Religion's Research and Development Center for Literature has published a translation of the Koran in Sundanese, along with the publication of a translated Koran using 15 other local languages. The formulation of the government's interpretation underwent changes that coincided with the transition of power from the New Order to the reformation. The difference is evident in the approach of its interpretation which has shifted from al-tahlîli (descriptive-analytical) with an hidâ'i (guidance) style to a method maudû'i (thematic) with an 'ilmî (scientific) style.

Sharing this article, the act of writing and then having it read, legitimises the point of it – that is, we (and we speak on behalf of each other here) managed to negotiate western academic expectations and norms from a just-as-legitimate-but-not-always-heard female Buginese perspective written in Standard Australian English (not my first choice-of-language and I speak on behalf of myself). At times we transgressed roles, guiding and following each other through different academic, cultural, social, and linguistic domains until we stumbled upon ways of legitimating our entanglement of experiences, when we heard the similar, faint, drum beat across boundaries and journeys.This article is one storying of the results of this four year relationship between a Buginese PhD candidate and an Indigenous Australian supervisor – both in the writing of the article and the processes that we are writing about. This is our process of knowing and validating knowledge through sharing, collaboration and cultural exchange. Neither the successful PhD thesis nor this article draw from authoethnography but they are outcomes of a lived, research standpoint that fiercely fought to centre a Muslim-Buginese perspective as much as possible, due to the nature of a postgraduate program. In the effort to find a way to not privilege Western ways of knowing to the detriment of my standpoint and position, we had to find a way to at times privilege my way of knowing the world alongside a Western one. There had to be a beat that transgressed cultural and linguistic differences and that allowed for a legitimised dialogic, intersubjective dance.The PhD research focused on potential dialogue between Australian culture and Buginese culture in terms of feminism and its resulting cultural hybridity where some Australian feminist thoughts are applicable to Buginese culture but some are not. Therefore, the PhD study centred a Buginese standpoint while moving back and forth amongst Australian feminist discourses and the dominant expectations of a western academic process. The PhD research was part of a greater Indonesian tertiary movement to include, study, challenge and extend feminist literary programs and how this could be respectfully and culturally appropriately achieved. This article is written by both of us but the core knowledge comes from a Buginese standpoint, that is, the principal supervisor learned from the PhD candidate and then applied her understanding of Indigenous standpoint theory, Tuhiwahi Smith’s decolonising methodologies and Spivakian self-reflexivity to aid the candidate’s development of her dancing methodology. For this reason, the rest of this article is written from the first-person perspective of Dr Abbas.The PhD study was a literary analysis on five stories from Helen Garner’s Postcards from Surfers (1985). My work translated these five stories from English into Indonesian and discussed some challenges that occurred in the process of translation. By using Edward Said’s work on contrapuntal reading and Robert Warrior’s metaphor of the subaltern dancing, I, the embodied learner and the cultural translator, moved back and forth between Buginese culture and Australian culture to consider how Australian women and men are represented and how mainstream Australian society engages with, or challenges, discourses of patriarchy and power. This movement back and forth was theorised as ‘dancing’. Ultimately, another dance was performed at the end of the thesis waltz between the work which centred my Buginese standpoint and academia as a Western tertiary institution.I have been dancing with Australian feminism for over four years. My use of the word ‘dancing’ signified my challenge to articulate and engage with Australian culture, literature, and feminism by viewing it from a Buginese perspective as opposed to a ‘Non-Western’ perspective. As a Buginese woman and scholar, I centred my specific cultural standpoints instead of accepting them generally and therefore dismissed the altering label of ‘Non-Western’. Juxtaposing Australian feminism with Buginese culture was not easy. However, as my research progressed I saw interesting cultural differences between Australian and Buginese cultures that could result in a hybridized way of engaging feminist issues. At times, my cultural standpoint took the lead in directing the research or the point, at other times a Western beat was more prominent, for example, using the English language to voice my work.The Buginese, also known as the Bugis, along with the Makassar, the Mandar, and the Toraja, are one of the four main ethnic groups of the province of South Sulawesi in Indonesia. The population of the Buginese in South Sulawesi spreads into major states (Bone, Wajo, Soppeng, and Sidenreng) and some minor states (Pare-Pare, Suppa, and Sinjai). Like other ethnic groups living in other islands of Indonesia such as the Javanese, the Sundanese, the Minang, the Batak, the Balinese, and the Ambonese, the Buginese have their own culture and traditions. The Buginese, especially those who live in the villages, are still bounded strictly by ade’ (custom) or pangadereng (customary law). This concept of ade’ provides living guidelines for Buginese and consists of five components including ade’, bicara, rapang, wari’, and sara’. Pelras clarifies that pangadereng is ‘adat-hood’, a corpus of interlinked ruling principles which, besides ade’ (custom), includes also bicara (jurisprudence), rapang (models of good behaviour which ensure the proper functioning of society), wari’ (rules of descent and hierarchy) and sara’ (Islamic law and institution, derived from the Arabic shari’a) (190). So, pangadereng is an overall norm which includes advice on how Buginese should behave towards fellow human beings and social institutions on a reciprocal basis. In addition, the Buginese together with Makassarese, mind what is called siri’ (honour and shame), that is the sense of honour and shame. In the life of the Buginese-Makassar people, the most basic element is siri’. For them, no other value merits to be more detected and preserved. Siri’ is their life, their self-respect and their dignity. This is why, in order to uphold and to defend it when it has been stained or they consider it has been stained by somebody, the Bugis-Makassar people are ready to sacrifice everything, including their most precious life, for the sake of its restoration. So goes the saying.... ‘When one’s honour is at stake, without any afterthought one fights’ (Pelras 206).Buginese is one of Indonesia’s ethnic groups where men and women are intended to perform equal roles in society, especially those who live in the Buginese states of South Sulawesi where they are still bound strictly by ade’ (custom) or pangadereng (customary law). These two basic concepts are guidelines for daily life, both in the family and the work place. Buginese also praise what is called siri’, a sense of honour and shame. It is because of this sense of honour and shame that we have a saying, siri’ emmi ri onroang ri lino (people live only for siri’) which means one lives only for honour and prestige. Siri’ had to remain a guiding principle in my theoretical and methodological approach to my PhD research. It is also a guiding principle in the resulting pedagogical praxis that this work has established for my course in Australian culture and literature at Hasanuddin University. I was not prepared to compromise my own ethical and cultural identity and position yet will admit, at times, I felt pressured to do so if I was going to be seen to be performing legitimate scholarly work. Novera argues that:Little research has focused specifically on the adjustment of Indonesian students in Australia. Hasanah (1997) and Philips (1994) note that Indonesian students encounter difficulties in fulfilling certain Western academic requirements, particularly in relation to critical thinking. These studies do not explore the broad range of academic and social problems. Yet this is a fruitful area for research, not just because of the importance of Indonesian students to Australia, and the importance of the Australia-Indonesia relationship to both neighbouring nations, but also because adjustment problems are magnified by cultural differences. There are clear differences between Indonesian and Australian cultures, so that a study of Indonesian students in Australia might also be of broader academic interest […]Studies of international student adjustment discuss a range of problems, including the pressures created by new role and behavioural expectations, language difficulties, financial problems, social difficulties, homesickness, difficulties in dealing with university and other authorities, academic difficulties, and lack of assertiveness inside and outside the classroom. (467)While both my supervisor and I would agree that I faced all of these obstacles during my PhD candidature, this article is focusing solely on the battle to present my methodology, a dialogic encounter between Buginese feminism and mainstream Australian culture using Helen Garner’s short stories, to a Western process and have it be “legitimised”. Endang writes that short stories are becoming more popular in the industrial era in Indonesia and they have become vehicles for writers to articulate the realities of social life such as poverty, marginalization, and unfairness (141-144). In addition, Noor states that the short story has become a new literary form particularly effective for assisting writers in their goal to help the marginalized because its shortness can function as a weapon to directly “scoop up” the targeted issues and “knock them out at a blow” (Endang 144-145). Indeed, Helen Garner uses short stories in a way similar to that described by Endang: as a defiant act towards the government and current circumstances (145). My study of Helen Garner’s short stories explored the way her stories engage with and resist gender relations and inequality between men and women in Australian society through four themes prevalent in the narratives: the kitchen, landscape, language, and sexuality. I wrote my thesis in standard Australian English and I complied with expected forms, formatting, referencing, structuring etc. My thesis also included the Buginese translations of some of Garner’s work. However, the theoretical approaches that informed my analysis cannot be separated from the personal. In the title, I use the term ‘dancing’ to indicate a dialogue with white Australian women by moving back and forth between Australian culture and Buginese culture. I use the term ‘dancing’ as an extension of Edward Said’s work on contrapuntal reading but employ it as a signifier of my movement between insider and outsider (of Australian feminism), that is, I extend it from just a literary reading to a whole body experience. According to Ashcroft and Ahluwalia, the “essence of Said’s argument is to know something is to have power over it, and conversely, to have power is to know the world in your own terms” (83). Ashcroft and Ahluwalia add how through music, particularly the work of pianist Glenn Gould, Said formulated a way of reading imperial and postcolonial texts contrapuntally. Such a reading acknowledges the hybridity of cultures, histories and literatures, allowing the reader to move back and forth between an internal and an external standpoint of cultural references and attitudes in “an effort to draw out, extend, give emphasis and voice to what is silent or marginally present or ideologically represented” (Said 66). While theorising about the potential dance between Australian and Buginese feminisms in my work, I was living the dance in my day-to-day Australian university experience. Trying to accommodate the expected requirements of a PhD thesis, while at the same time ensuring that I maintained my own personal, cultural and professional dignity, that is ade’, and siri’, required some fancy footwork. Siri’ is central to my Buginese worldview and had to be positioned as such in my PhD thesis. Also, the realities that women are still marginalized and that gender inequality and disparities persist in Indonesian society become a motivation to carry out my PhD study. The opportunity to study Australian culture and literature in that country, allowed me to increase my global and local complexity as an individual, what Pieterse refers to as “ a process of hybridization” and to become as Beck terms an “actor” and “manager’’ of my life (as cited in Edmunds 1). Gaining greater autonomy and reconceptualising both masculinity and femininity, while dominant themes in Garner’s work, are also issues I address in my personal and professional goals. In other words, this study resulted in hybridized knowledge of Australian concepts of feminism and Buginese societies that offers a reference for students to understand and engage with different feminist thought. By learning how feminism is understood differently by Australians and Buginese, my Indonesian students can decide what aspects of feminist ideas from a Western perspective can be applied to Buginese culture without transgressing Buginese customs and habits.There are few Australian literary works that have been translated into Indonesian. Those that have include Peter Carey’s True History of the Kelly Gang (2007) and My Life is a Fake (2009), James Vance Marshall’s Walkabout (1957), Emma Darcy’s The Billionaire Bridegroom (2010) , Sally Morgan’s My Place (1987), and Colleen McCullogh’s The Thorn Birds (1978). My translation of five short stories from Postcards from Surfers complemented these works and enriched the diversity of Indonesian translations of world literary works, the bulk of which tends to come from the United Kingdom, America, the Middle East, and Japan. However, actually getting through the process of PhD research followed by examination required my supervisor and I to negotiate cross-cultural terrain, academic agendas and Western expectations of what legitimate thesis writing should look like. Employing Said’s contrapuntal pedagogy and Warrior’s notion of subaltern dancing became my illegitimate methodological frame.Said points out that contrapuntal analysis means that students and teachers can cross-culturally “elucidate a complex and uneven topography” (318). He adds that “we must be able to think through and interpret together experiences that are discrepant, each with its particular agenda and pace of development, its own internal formations, its internal coherence and system of external relationships, all of them co-existing and interacting with others” (32). Contrapuntal is a metaphor Said derived from musical theory, meaning to counterpoint or add a rhythm or melody, in this case, Buginese and Anglo-Australian feminisms. Warrior argues for an indigenous critique of how power and knowledge is read and in doing so he writes that “the subaltern can dance, and so sometimes can the intellectual” (85). In his rereading of Spivak, he argues that subaltern and intellectual positions can meet “and in meeting, create the possibility of communication” (86). He refers to this as dancing partly because it implicitly acknowledges without silencing the voices of the subaltern (once the subaltern speaks it is no longer the subaltern, so the notion of dancing allows for communication, “a movement from subalternity to something else” (90) which can mark “a new sort of non-complicitous relationship to a family, community or class of origin” (91). By “non-complicit” Warrior means that when a member of the subaltern becomes a scholar and therefore a member of those who historically silence the subaltern, there are other methods for communicating, of moving, between political and cultural spaces that allow for a multiplicity of voices and responses. Warrior uses a traditional Osage in-losh-ka dance as an example of how he physically and intellectually interacts with multiple voices and positions:While the music plays, our usual differences, including subalternity and intellectuality, and even gender in its own way, are levelled. For those of us moving to the music, the rules change, and those who know the steps and the songs and those who can keep up with the whirl of bodies, music and colours hold nearly every advantage over station or money. The music ends, of course, but I know I take my knowledge of the dance away and into my life as a critic, and I would argue that those levelled moments remain with us after we leave the drum, change our clothes, and go back to the rest of our lives. (93)For Warrior, the dance becomes theory into practice. For me, it became not only a way to soundly and “appropriately” present my methodology and purpose, but it also became my day to day interactions, as a female Buginese scholar, with western, Australian academic and cultural worldviews and expectations.One of the biggest movements I had to justify was my use of the first person “I”, in my thesis, to signify my identity as a Buginese woman and position myself as an insider of my community with a hybrid western feminism with Australia in mind. Perrault argues that “Writing “I” has been an emancipatory project for women” (2). In the context of my PhD thesis, uttering ‘I’ confirmed my position and aims. However, this act of explicitly situating my own identity and cultural position in my research and thesis was considered one of the more illegitimate acts. In one of the examiner reports, it was stated that situating myself centrally was fraught but that I managed to avoid the pitfalls. Judy Long argues that writing in the female first person challenges patriarchal control and order (127). For me, writing in the first person was essential if I had any chance of maintaining my Buginese identity and voice, in both my thesis and in my Australian tertiary experience. As Trinh-Minh writes, “S/he who writes, writes. In uncertainty, in necessity. And does not ask whether s/he is given permission to do so or not” (8).Van Dijk, cited in Hamilton, notes that the west and north are bound by an academic ethnocentrism and this is a particular area my own research had to negotiate. Methodologically I provided a comparative rather than a universalising perspective, engaging with middle-class, heterosexual, western, white women feminism but not privileging them. It is important for Buginese to use language discourses as a weapon to gain power, particularly because as McGlynn claims, “generally Indonesians are not particularly outspoken” (38). My research was shaped by a combination of ongoing dedication to promote women’s empowerment in the Buginese context and my role as an academic teaching English literature at the university level. I applied interpretive principles that will enable my students to see how the ideas of feminism conveyed through western literature can positively improve the quality of women’s lives and be implemented in Buginese culture without compromising our identity as Indonesians and Buginese people. At the same time, my literary translation provides a cultural comparison with Australia that allows a space for further conversations to occur. However, while attempting to negotiate western and Indonesian discourses in my thesis, I was also physically and emotionally trying to negotiate how to do this as a Muslim Buginese female PhD candidate in an Anglo-Australian academic institution. The notion of ‘dancing’ was employed as a signifier of movement between insider and outsider knowledge. Throughout the research process and my thesis I ‘danced’ with Australian feminism, traditional patriarchal Buginese society, Western academic expectations and my own emerging Indonesian feminist perspective. To ensure siri’ remained the pedagogical and ethical basis of my approach I applied Edward Said’s work on contrapuntal reading and Robert Warrior’s employment of a traditional Osage dance as a self-reflexive, embodied praxis, that is, I extended it from just a literary reading to a whole body experience. The notion of ‘dance’ allows for movement, change, contact, tension, touch and distance: it means that for those who have historically been marginalised or confined, they are no longer silenced. The metaphoric act of dancing allowed me to legitimise my PhD work – it was successfully awarded – and to negotiate a western tertiary institute in Australia with my own Buginese knowledge, culture and purpose.ReferencesAshcroft., B., and P. Ahluwalia. Edward Said. London: Routledge, 1999.Carey, Peter. True History of the Kelly Gang: A Novel. Random House LLC, 2007.Carey, Peter. My Life as a Fake: A NNovel. Random House LLC, 2009.Darcy, Emma. Billionaire Bridegroom 2319. Harlequin, 2010.Endang, Fransisca. "Disseminating Indonesian Postcoloniality into English Literature (a Case Study of 'Clara')." Jurnal Sastra Inggris 8.2: 2008.Edmunds, Kim. "The Impact of an Australian Higher Education on Gender Relations in Indonesia." ISANA International Conference "Student Success in International Education", 2007Garner, Helen. Postcards from Surfers. Melbourne: McPhee/Gribble, 1985.Hamilton, Deborah, Deborah Schriffrin, and Heidi E. Tannen, ed. The Handbook of Discourse Analysis. Victoria: Balckwll, 2001.Long, Judy. 1999. Telling Women's Lives: Subject/Narrator/Reader/Text. New York: New York UP, 1999.McGlynn, John H. "Silent Voices, Muted Expressions: Indonesian Literature Today." Manoa 12.1 (2000): 38-44.Morgan, Sally. My Place. Fremantle Press, 1987.Pelras, Christian. The Bugis. Oxford: Blackwell, 1996. Perreault, Jeanne. Writing Selves: Contemporary Feminist Autography. London & Minneapolis: University of Minnesota, 1995.Pieterse, J.N. Globalisation as Hybridisation. In M. Featherstone, S. Lash, and R. Robertson, eds., Global Modernities. London: Sage Publications, 1995.Marshall, James V. Walkabout. London: Puffin, 1957.McCullough, C. The Thorn Birds Sydney: Harper Collins, 1978.Minh-ha, Trinh T. Woman, Native, Other: Writing, Postcoloniality and Feminism. Bloomington: Indiana University, 1989.Novera, Isvet Amri. "Indonesian Postgraduate Students Studying in Australia: An Examination of Their Academic, Social and Cultural Experiences." International Education Journal 5.4 (2004): 475-487.Said, Edward. Culture and Imperialism. New York: Vintage Book, 1993. Smith, Linda Tuhiwai. Decolonizing Methodologies: Research and Indigenous Peoples. Zed Books, 1999.Spivak, Gayatri Chakravorty. "Can the Subaltern Speak?" In C. Nelson and L. Grossberg, eds., Marxism and Interpretation of Culture. Chicago: University of lllinois, 1988. 271-313.Spivak, Gayatri Chakravorty. In Other Worlds: Essays in Cultural Politics. New York: Routledge, 1988.Warrior, Robert. ""The Subaltern Can Dance, and So Sometimes Can the Intellectual." Interventions: International Journal of Postcolonial Studies 13.1 (2011): 85-94.