Angelina Nanda Jesica
Dede Yusri Pathricia M
Inra Tamtomo Vinny Olivia
4SA02 - TUGAS 2
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NO.
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SL
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GOOGLE TRANSLATE
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TL
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STRATEGY/PROCEDURE
(NEWMARK)
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1.
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Blurring
the Line between Language
and Culture
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Mengaburkan Batas antara Bahasa dan Budaya
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Menyamarkan hubungan antara Bahasa dan Budaya
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Transference
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2.
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Fatiha Guessabi argues that culture is a language in itself,
Language always carries
meanings and references beyond itself:
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Fatiha Guessabi berpendapat bahwa budaya adalah bahasa itu sendiri, Bahasa selalu membawa makna dan referensi di
luar dirinya:
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Fatiha
Guessabi berpendapat bahwa budaya merupakan bahasa itu sendiri, Bahasa selalu
membawa banyak makna dan referensi melampaui bahasa itu sendiri:
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Transference
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3.
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The meanings of a particular
language represent the culture of a particular social group.
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Arti bahasa tertentu mewakili budaya kelompok sosial tertentu.
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Makna dari suatu bahasa
tertentu mewakili budaya dari suatu kelompok sosial tertentu.
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Shifting
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4.
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To interact with a language
means to do so with the culture which is its reference point.
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Untuk berinteraksi dengan bahasa berarti melakukannya dengan budaya
yang merupakan titik rujukannya.
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Untuk
berinteraksi dengan bahasa berarti melakukannya dengan budaya yang merupakan pentunjuk utamanya.
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Transference
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5.
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We could not understand a
culture without having direct access to its language because of their
intimate connection.
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Kami tidak dapat memahami budaya tanpa memiliki akses langsung ke
bahasanya karena hubungan intim mereka.
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Kita tidak bisa memahami
suatu budaya tanpa memiliki akses langsung ke bahasa tersebut karena hubungan
intim mereka
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Transference
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6.
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A particular language points
to the culture of a particular social group.
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Suatu bahasa tertentu menunjukkan budaya suatu kelompok sosial
tertentu.
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Sebuah bahasa tertentu
menunjukan budaya suatu kelompok sosial tertentu
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Shifting
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7.
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Learning a language,
therefore, is not only learning the alphabet, the meaning, the grammar rules
and the arrangement of words, but it is also learning the behavior of the
society and its cultural customs.
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Belajar bahasa, oleh karena itu, tidak hanya belajar alfabet, makna,
aturan tata bahasa dan pengaturan kata-kata, tetapi juga belajar perilaku
masyarakat dan adat istiadat budayanya.
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Mempelajari satu bahasa, oleh karena itu, tidak hanya mempelajari
alfabet, makna, aturan tata bahasa, dan pengaturan kata-katanya, tapi juga
mempelajari perilaku masyarakat dam adat istiadat budayanya.
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Shifting
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8.
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Thus; language teaching
should always contain some explicit reference to the culture, the whole from
which the particular language is extracted.
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Demikian; pengajaran bahasa harus selalu mengandung referensi
eksplisit terhadap budaya, keseluruhan dari mana bahasa tertentu diekstraksi.
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Jadi; pengajaran bahasa harus selalu mengandung beberapa referensi
eksplisit pada budayanya, keseluruhan dari mana bahasa tertentu diambil.
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Transference
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9.
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The human communication
process is complex, as many of our messages are transmitted through
paralanguage.
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Proses komunikasi manusia itu rumit, karena banyak pesan kami yang
dikirim melalui bahasa paralang.
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Proses komunikasi manusia rumit, karena banyak dari pesan kami
dikirim melalui Bahasa non-lexikal.
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Shifting
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10.
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These auxiliary
communication techniques are culture-specific, so communication with people
from other societies or ethnic groups is fraught with the danger of
misunderstanding, if the larger framework of culture is ignored.
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Teknik-teknik komunikasi bantu ini bersifat spesifik-budaya,
sehingga komunikasi dengan orang-orang dari masyarakat lain atau kelompok
etnis penuh dengan bahaya kesalahpahaman, jika kerangka budaya yang lebih
besar diabaikan.
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Teknik-teknik komunikasi bantu ini bersifat spesifik akan budaya, sehingga
komunikasi dengan orang-orang dari masyarakat lain atau kelompok etnis penuh
dengan kesalahpahaman yang berbahaya, apabila kerangka budaya yang lebih
besar diabaikan.
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Shifting
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Blurring the Line between Language
and Culture
Fatiha Guessabi argues that culture is a
language in itself,
Language always carries meanings and references beyond
itself: The meanings of a particular language represent the culture of a
particular social group. To interact with a language means to do so with the
culture which is its reference point. We could not understand a culture without
having direct access to its language because of their intimate connection.
A particular language points to the culture of a
particular social group. Learning a language, therefore, is not only learning
the alphabet, the meaning, the grammar rules and the arrangement of words, but
it is also learning the behavior of the society and its cultural customs. Thus;
language teaching should always contain some explicit reference to the culture,
the whole from which the particular language is extracted.
The human communication process is complex, as many of
our messages are transmitted through paralanguage. These auxiliary
communication techniques are culture-specific, so communication with people
from other societies or ethnic groups is fraught with the danger of
misunderstanding, if the larger framework of culture is ignored.
Growing up in a particular society, we informally learn how to use gestures,
glances, slight changes in tone or voice, and other auxiliary communication
devices to alter or to emphasize what we say and do. We learn these culturally
specific techniques over many years, largely by observing and imitating.
The most obvious form of paralanguage is body language,
or Kinesics, which is the language of gestures, expressions, and postures. However,
the meaning of words can also be altered by tone and character of voice.
Language is culture and
culture is language
Language and culture have a complex, homologous relationship. Language is
complexly intertwined with culture (they have evolved together, influencing one
another in the process, ultimately shaping what it means to be human). In this
context, A.L.Krober (1923) said, “culture, then, began when speech was present,
and from then on, the enrichment of either means the further development of the
other.”
If culture is a product of human interaction, cultural
manifestations are acts of communication that are assumed by particular speech
communities. According to Rossi Landi (1973), “the totality of the messages we
exchange with one another while speaking a given language constitutes a speech
community, that is, the whole society understood from the point of view of
speaking.” He further explains that all children learn their language from
their societies, and during the process of learning a language also learn their
culture and develop their cognitive abilities.
Language communicates through culture and culture also communicates through
language: Michael Silverstein proposed that the communicative force of culture
works not only in representing aspects of reality, but also in connecting one
context with another. That is, communication is not only the use of symbols
that “stand for” beliefs, feelings, identities, or events, it is also a way of
bringing beliefs, feelings, and identities into the present context.
According to the linguistic relativity principle, the
way in which we think about the world is directly influenced by the language we
use to talk about it. “The real world is, to a large extent, unconsciously
built up on the language habits of the group. No two languages are ever so
similar that they represent the same social reality. The worlds in which
different societies live are distinct, not merely the same with a different
label attached” (Edward Sapir, 1929). Therefore, to speak is to assume a
culture, and to know a culture is like knowing a language. Language and culture
are homologous mental realities. Cultural products are representations and
interpretations of the world that must be communicated in order to be lived.
The problem lies in what happens when cross-cultural
interactions take place, i.e., when message producer and message receiver are
from different cultures. Contact among cultures is increasing and intercultural
communication is imperative for anyone wanting to get along with and understand
those whose beliefs and backgrounds may be vastly different from their own.
Language can mark the cultural identity, but it is also
used to refer to other phenomena and refer beyond itself, especially when a
particular speaker uses it to explain intentions. A particular language points
to the culture of a particular social group. We can therefore presume that
language learning is cultural learning, so language teaching is cultural
teaching due to the interdependence of language and cultural learning.
Culture is a fuzzy set of attitudes, beliefs, behavioral
conventions, basic assumptions, and values that are shared by a group of people
and that influence each member’s behavior and each member’s interpretations of
the meanings of other people’s behavior. And language is the medium for
expressing and embodying other phenomena. It expresses the values, beliefs and
meanings which members of a given society share by virtue of their
socialization into it. Language also refers to objects peculiar to a given culture,
as evidenced by proper names which embody those objects. Byran posited that “a
loaf of bread” evokes a specific culture of objects in British usage unless a
conscious effort is made to empty it of that reference and introduce a new one.
So, we can conclude that language is a part of culture, and through it, we can
express cultural beliefs and values, and that the specific usages of a given
word are peculiar to a language and its relationship with culture.
In fact, language teaching means, inevitably, language
and cultural teaching. According to Buttjest, “Culture learning is actually a
key factor in being able to use and master a foreign linguistic system.” The
Bellagio Declaration of the European Cultural Foundation and the International
Council for Educational Development states, “For effective international
cooperation, knowledge of other countries and their cultures is as important as
proficiency in their languages and such knowledge is dependent on foreign
language teaching.”
Learning a language is therefore learning the behavior
of a given society and its cultural customs. Language is a product of the
thought and behavior of a society. An individual language speaker’s
effectiveness in a foreign language is directly related to his/her understanding
of the culture of that language (Taylor, 1979), and it is possible to consider
teaching culture through learners’ own languages, which can be used in a
specific way to interpret the other culture (Ager).
Finally, we can conclude that immersion teaching accelerates
the acquisition of cultural knowledge: “…the integration of language and
culture learning by using the language as medium for the continuing
socialization of students is a process which is not intended to imitate and
replicate the socialization of native-speaker teachers but rather to develop
student’s cultural competence from its existing stage, by changing it into
intercultural competence” (Fengping Gao).
