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Journal articles on the topic 'Translating into Malay'
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Seong, Teoh Boon, and Lim Beng Soon. "Challenges Confronting Translators in Multilingual and Multi-ethnic Singapore." Babel. Revue internationale de la traduction / International Journal of Translation 47, no. 1 (December 31, 2001): 22–34. http://dx.doi.org/10.1075/babel.47.1.04seo.
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Singapore is a cosmopolitan city in the centre of Southeast Asia. Its population is multiracial and multilingual. The majority of Singaporeans is functionally bilingual, i.e. they know English and a mother tongue of their own; an ethnic Chinese Singaporean thus can speak English and Mandarin Chinese. Translation in Singapore faces certain challenges and in this paper we highlight what some of these problems are, in the specific instance of translating into English from Malay. There is a tendency amongst Malays to write in a pseudo-spoken style and it has generally been acknowledged that spoken Malay is considerably different from written standard Malay. Often the impact of the translation may not be the same as that intended by the original and may be totally misconstrued. The paper describes some of these challenges in translating Malay.
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Choy Wan, Samantha Yap, Adeela Abu Bakar, Mansour Amini, and Shameem Rafik-Galea. "Problems and Solutions in English Translations of Malay Short Stories." Journal of Social Sciences Research, SPI6 (December 30, 2018): 1158–66. http://dx.doi.org/10.32861/jssr.spi6.1158.1166.
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The Malay stories of Pelanduk yang Bijak, Peniup Seruling and Seuncang Padi were translated to English, and analysed to identify the translation problems. The procedures were also investigated to find solutions for the problems using translation procedures as the framework for data analysis. After the translation of the stories, the source and target texts were analysed to identify problems and procedures. The findings of the study indicated two types of problems in the Malay-English translations of the stories; structural or semantic problems, and problems arising from cultural differences. Among various translation procedures used in the translations, literal translation was the most common procedure in the translation of the Malay stories. The findings from translations and the analyses in this study could be utilised in translator and interpreter training classrooms. Finding solutions to the translation problems could improve translators’ ability to better theorise while translating, and thus produce “good” translations, particularly in the translation of literary works from Malay to English. This study could have pedagogical significance, as the Malay short stories contain moral lessons by which Malay culture could be further introduced and “exported” to the English-speaking audience through literature.
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Shah, Faisal Ahmad. "TERJEMAHAN HADITH NABI S.A.W KE DALAM BAHASA MELAYU: ANALISIS TERHADAP KITAB RIYAD AL-SALIHIN TERBITAN JAKIM." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 9, no. 1 (April 26, 2011): 63–93. http://dx.doi.org/10.1163/22321969-90000022.
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This article mainly discusses about the regulations and criteria in translating Prophetic Hadith into Malay language. The objective of this paper is to identify the certain regulations and criteria that should be understood and followed by translator before translating Prophetic Hadith into Malay language. This article will also analyze the hadith translation in Riyad al-Salihin of Malay version, published by JAKIM, specifically on its first volume. As a result, the study found that there were some errors in the translation, which involves the addition of the translation, reduction in the translation, alteration of the actual meaning, the wrong interpretation and also inaccurate literal translation.
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Jin Vei, Chan, and Krishnavanie Shunmugam. "The Translation of Name Labels in Spider-Man Comics." Linguistics and Literature Review 7, no. 1 (March 26, 2021): 17–28. http://dx.doi.org/10.32350/llr.71.02.
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This paper investigates the translation of address terms or name labels in comics from English to Malay. The two aims of this study are: (i) to identify the main translation strategies used in the target text regarding Baker's (1992) typology of translation strategies and (ii) to discuss how effectively the source author’s name labels are transposed in Malay by using Eugene Nida’s (1964: 182) basic principles of "the general efficiency of the communication process" and "comprehension of intent" as a yardstick. The data comprises 187 name labels identified in 14 series of the Spider-Man comics and their Malay counterparts. The findings revealed that the three most frequently used strategies are paraphrasing by using related words followed by omissions of name labels and translating by using less expressive or neutral words. With regard to the efficacy of the Malay translations in conveying the semantic robustness of the English name labels, it was found that the translator has prioritized a transparent translation to achieve easy comprehensibility for the target reader over a faithful preservation of the author's style and the finer nuances expressed by the name labels.
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Riddell, Peter G. "Translating the Qurʾān into Indonesian Languages." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 12, no. 1 (July 8, 2014): 1–27. http://dx.doi.org/10.1163/22321969-12340001.
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The rendering of the Qur’anic text into other languages is a matter of considerable sensitivity and debate, given the status of the text among the community of faithful as divine speech. This article considers this issue in the context of the Malay-Indonesian world, where Islam has been firmly established since the beginning of the 14th century. Discussion initially focuses upon surviving evidence of Qur’anic materials from the early Islamic period in Southeast Asia. Attention then turns to the rendering of the Qurʾān into the Malay/Indonesian language, according to three periods up to the 21st century. The article concludes with a discussion of translation of the Qurʾān into the regional languages of Indonesia.
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Ali Yasin, Siti Maryam, Hamdzun Haron, Zuliskandar Ramli, Suhaimi Tular, and Hanafi Mohd Raffie. "Translating Traditional Malay Pottery Motifs To Inspire Ceramic Surface Decoration Design." Idealogy Journal 6, no. 2 (September 1, 2021): 98–103. http://dx.doi.org/10.24191/idealogy.v6i2.289.
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A particular ceramic product offered by the designers and manufacturers is measured based on its appearance and performance from aesthetic value, design and craftsmanship quality. Products in our daily life play an essential role in bringing us happiness, comfort, convenience and satisfaction to the consumers and buyers. In a Malay community in Malaysia, the Malay Traditional Pottery is one of the Malay arts heritage. Its products used to have a high demand among the locals as well as people from abroad. However, today, demand for Malay Traditional Pottery from the locals has declined significantly. Hence, to improve the product appearance, this study highlights one of the essential factors in ceramic design features, namely surface decoration, by using motifs derived from the Malay Traditional Pottery onto the new contemporary design of the local ceramic products. The surface decoration consists of motifs, patterns, colours, techniques and materials. Surface decoration study would give designers and local ceramic entrepreneurs the product appearance improvement. With such improvements, local ceramic products would become a preferred choice for the consumer’s daily use. This study also aimed to entice the designer to be involved in pattern design and ceramic product surfaces.
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A. Bakar, Arnida, and Sulhah Ramli. "The Translation of Qur’an Non-Existent Cultural Elements in Malay Culture: An Analysis on Borrowing Approach." Malaysian Journal of Social Sciences and Humanities (MJSSH) 6, no. 4 (April 8, 2021): 202–11. http://dx.doi.org/10.47405/mjssh.v6i4.735.
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Many translation scholars have proposed various approaches when dealing with culture-specific items. It shows that to achieve a good quality and successful translation work, suitable and functional translation approach should be applied by the translator. Borrowing is one of the approaches applied in various texts’ genre such as sacred text which has culture-specific items. It becomes frequently used in translating word with no equivalent in target language. However, it resulted in some of translations which have applied this kind of approach did not supply adequate meaning and fallout the irrelevant text towards readership. The reason is that borrowing approach stands alone without providing compensation strategies. Therefore, this present article investigates the functionality of borrowing approach in translating Qur’an non-existent cultural elements in Malay culture. This study is qualitative, and the data are analysed descriptively using document analysis by adopting Relevance Theory initiated by Sperber and Wilson (1986). It is suggested that the relevancy of translated text can be achieved not only through borrowing as an approach, but at the same time providing adequate meaning by means of compensation strategies. Thus, the study assumes that the less the effort processing is produced to understand the meaning, the higher the contextual effect of meaning is sufficiently provided. On the other hand, if the effort processing is less produced and the contextual effect is highly provided, the optimum relevancy of translated text can be achieved. It is concluded that the combination of borrowing approach and compensation strategies can help better understanding the meaning of non-existent religious cultural items in Malay culture.
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Khye Ling, Shephanie Kuan, Oskarina Dagusti, Mansour Amini, and Mohtaram Rabbani. "English to Malay Translation of Culture-Specific Items in Selected Penang Tourist Brochures." Studies in Linguistics and Literature 3, no. 1 (December 21, 2018): 1. http://dx.doi.org/10.22158/sll.v3n1p1.
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<em>Translation of Culture-Specific Items (CSIs) is one of the challenges translators face in choosing the appropriate strategies and finding solutions to the translation problems. In this descriptive study four tourist brochures that promoted the UNESCO-heritage Penang Island in Malaysia were analysed. The texts were selected purposefully from Malaysian tourist websites. Based on Newmark’s (1988) model, the CSIs were categorised, and the problems in translation process were described after employing Venuti’s domestication and foreignisation strategies for translating the items. Overall, 76 CSIs were identified in the four brochures among which the most frequent items were Material Culture (65%) with the subcategories of House/City (39%), Food (10%), Transport (15%), and Traditional Weapons (1%). Ecology category built up 13% of the whole items where 5% were related to Fauna and Geographical features, 3% to Flora and 5% to Geographical location. CSIs related to the subcategory of Artistic Thing and Craft formed 8% of the total items. The CSIs related to Social Culture consisted of 13%, including Work (11%), Names and Terms of Address (1%), and Kinship (1%). One outstanding problem during the translation process was finding dynamic equivalence for the words or phrases in the target language (Malay). The findings revealed that domestication strategy and formal equivalence is more appropriate for translating the tourist brochures from English to Malay, which may enhance understanding of linguistically accurate and culturally interesting translation.</em>
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Saputra, Boni, Rionaldi Rionaldi, and Aswandi Aswandi. "EXPLORING AND TRANSLATING “YONG DOLLAH” LOCAL MALAY STORIES INTO ENGLISH FOR SENIOR HIGH SCHOOL ELT MATERIALS IN BENGKALIS." UAD TEFL International Conference 1 (November 20, 2017): 91. http://dx.doi.org/10.12928/utic.v1.156.2017.
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Malay story “Yong Dollah” is one of cultural heritage in the form of oral literature in Bengkalis. This story has been very popular and often been told to children, teenagers or even adults in certain occasion like at night or free time. It has been told throughout generations in the life of Malay people in Bengkalis. Yong Dollah is a character created by a man named Abdullah bin Endong, Bengkalis Malay artist. In his entire life, he liked to tell stories that mostly came from his imagination to entertain people. The contents of his stories were often related to his daily life, adventure and often contained certain moral value for audience. The popularity of the stories could be used as learning resource text and media to teach English for senior high school students. However, English version of these stories had never been made before. The exploration and translation of the original stories into English were done to meet the need of learning. Method of translating used in this study was adaptation where intercultural differences between original text from source language (Bahasa Melayu) and target language (English) were adjusted to convey the original meaning from the content of the language. Results of the translation were set of translated stories of Yong Dollah. These Stories can be used by teacher in teaching English for senior high school students. In addition, this study could also be used as alternative entertainment and could help to preserve cultural heritage of Malay people.
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Mansor, Idris. "CABARAN DAN PENDEKATAN PENTERJEMAHAN INTRALINGUAL JAWI KEPADA RUMI UNDANG-UNDANG ADAT NEGERI KEDAH[CHALLENGES AND APPROACHES TO INTRALINGUAL TRANSLATION OF JAWI TO RUMI UNDANG-UNDANG ADAT NEGERI KEDAH]." Journal of Nusantara Studies (JONUS) 2, no. 2 (December 31, 2017): 251. http://dx.doi.org/10.24200/jonus.vol2iss2pp251-263.
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The process of transferring the script of a text of the same language is a type of intralingual translation. The focus of this study was intralingual translation from Jawi into Rumi. This study aimed to examine problems faced by translators in translating old Malay manuscript from Jawi to Rumi and approaches used to oversee the problems. This study employed a descriptive approach by examining the text of Undang-Undang Adat Negeri Kedah as the research data. The finding shows that there are some problems in translating old Malay manuscripts which involve the overloaded use of Arabic language and dialect, blurry writing, the use of old version of Jawi scripts and difficult-to-understand words. To address the identified challenges, this study presents some suggestions appropriate to intralingual translation techniques. This study is expected to serve as a basic guideline to translators who engage in intralingual translation of the Jawi script to Rumi.Keywords: Intralingual translation, Jawi, Malay manuscript, Malay langauge, Undang-Undang Adat Negeri KedahCite as: Mansor, I. (2017). Cabaran dan pendekatan penterjemahan intralingual jawi kepada rumi Undang-undang Adat Negeri Kedah [Challenges and approaches to intralingual translation of jawi to rumi Undang-undang Adat Negeri Kedah]. Journal of Nusantara Studies, 2(2), 251-263. AbstrakProses mengubah bentuk tulisan sesebuah teks dalam bahasa yang sama merupakan salah satu bentuk terjemahan intralingual. Fokus kajian ini adalah terjemahan intralingual daripada Jawi kepada Rumi. Kajian ini bertujuan meneliti permasalahan yang dihadapi oleh penterjemah dalam mentransliterasi sebuah manuskrip Melayu lama daripada Jawi kepada Rumi dan pendekatan yang digunakan bagi mengatasi permasalahan tersebut. Kajian ini menggunakan pendekatan deskriptif dengan meneliti teks Undang-Undang Adat Negari Kedah sebagai data kajian. Dapatan kajian mendapati terdapat beberapa permasalahan dalam mengalih tulisan manuskrip lama yang antaranya melibatkan penggunaan bahasa Arab dan dialek yang sarat, tulisan yang kabur, penggunaan tulisan Jawi lama serta perkataan yang sukar difahami. Bagi menangani cabaran tersebut, kajian ini mengemukakan beberapa cadangan yang berkaitan dengan teknik terjemahan intralingual yang sesuai digunakan. Kajian ini diharap dapat menjadi panduan asas kepada penterjemah yang menceburi bidang terjemahan intralingual daripada tulisan Jawi kepada Rumi. Kata Kunci : Bahasa Melayu, Jawi, manuskrip Melayu, terjemahan intralingual Undang-Undang Adat Negeri Kedah.
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Sharmini, A., Muhammad Bazli Mahmood, Khairul Hisham Jamalludin, Ahmad Hifzurrahaman Ridzuan, Mohamad Zaki Abdul Halim, and Siti Nurul Jannah Fital. "Figurative Language in Malay to English Translation: An Analysis of the 2015 UniMAP VC's Keynote Speech." MATEC Web of Conferences 150 (2018): 05028. http://dx.doi.org/10.1051/matecconf/201815005028.
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Translating figurative language involves more than just replacing the figurative language with its equivalent in the target language. Therefore, it is not surprising for the translation of figurative language to have its own set of challenges. Problems the translator faces in translating the Malay Figurative Language into English include complexities in understanding, interpreting and recreating the Figurative language that are unique in the Source Language (SL) culture; which have to be explained and described in Target Language (TL) where such practices and customs are non - existent. Secondly, the Source Text (ST) figurative language may appear in a variety of types and have a distinct denotative and connotative meaning and reference; most often, it is difficult to find an equivalent which totally matches the original meaning or concept. This particular paper analyses the translation of figurative language extracted from UniMAP's Vice Chancellor Keynote Speech in 2015. Findings reveal that the three categories of figurative language identified were namely idioms, metaphors and similes. Translation strategies used are either not translated, paraphrased or translated with a similar meaning but in different form.
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Awal, Norsimah Mat, Imran Ho-Abdullah, and Intan Safinaz Zainudin. "Parallel Corpus as a Tool in Teaching Translation: Translating English Phrasal Verbs into Malay." Procedia - Social and Behavioral Sciences 112 (February 2014): 882–87. http://dx.doi.org/10.1016/j.sbspro.2014.01.1245.
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Sulaiman, Mohamed Zain. "Translating Urban Tourist Icons across Cultures: An English-Malay Perspective." GEMA Online Journal of Language Studies 14, no. 03 (September 1, 2014): 159–73. http://dx.doi.org/10.17576/gema-2014-1403-10.
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Hussin, Mohamad, and Idris Mansor. "Metaphor Translation Procedures and their Application in Translating Amthāl al-Hadith into Malay with Reference to Newmark’s Theory." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 18, no. 1 (May 5, 2020): 29–55. http://dx.doi.org/10.1163/22321969-12340079.
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Abstract Amthāl are loaded with metaphorical and cultural elements. The translation of texts with elements of culture and metaphors requires specific approaches and deep understanding of both the source and target languages. The objectives of this research are to investigate the role of context in explaining the meaning of amthāl and to review the best approaches for translating corpus with elements of culture and metaphors. The corpus of this research consists of selected hadiths by The Prophet (PBUH). In this research, the background events of the amthāl are reconstructed by referring to the context of the speech. Next, the metaphors in the corpus are taken out and the meanings are analyzed through analysis of context and meaning. Based on this analysis of context and meaning, suitable strategies for translating metaphorical elements in the research corpus are determined. Findings from the study show that The Prophet (PBUH) incorporated Arabic metaphors and cultural elements in his speech. Elements such as folklore and features of Arabic sociolinguistics were used effectively to deliver meaning. Thus, specific approaches to retain the essence and hidden elements in hadiths are required for translating amthāl by The Prophet.
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Ariza Abdullah, Mohd Hilmi Abdullah, Taj Rijal Muhamad Romli,. "PROCEDURES IN STRUCTURING VERBAL SENTENCES IN TEACHING AND LEARNING MALAY-ARABIC TRANSLATION COURSE." Psychology and Education Journal 58, no. 2 (February 1, 2021): 1538–44. http://dx.doi.org/10.17762/pae.v58i2.2307.
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This paper discusses the procedures used in teaching and learning Malay-Arabic translation courses for students of Bachelor of Arabic Studies with Education.This procedure is designed to facilitate the problem of students in structuring Arabic sentences based on the correct method of translation. Referring to the natural translation theory by Nida and Taber that prioritizes message delivery despite changes to the original text. This method was introduced as an alternative to students to construct Arabic sentences when translating according to the procedure that has been designed systematically for teaching and learning (T&L). This procedure is divided into five steps. The first step is understanding the text through intensive reading. Next, in the second step is finding the meaning of difficult phrases by using dictionary and discussion. The third step, which is the main basis of the procedure is breaking the paragraphs of text into short sentences based on verb phrases. The fourth step is categorizing each sentence into the Arabic syntax structure for verb phrases. The fifth step is compiling and building a draft sentence which is translated directly through the translation text based on the steps above. The outcome of using this procedure increases the quality of Malay-Arabic translation and making it more understandable as students apply the structure of a correct Arabic sentence. This procedure will be used as an alternative for students in practising scientific translation in accordance with translation procedures.
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Wan Omar, Wan Abdul Hayyi, and Idris Mansor. "PEMERHATIAN TERHADAP TERJEMAHAN TEKS SEJARAH ISLAM KE DALAM BAHASA MELAYU." Journal of Nusantara Studies (JONUS) 4, no. 2 (December 18, 2019): 265–81. http://dx.doi.org/10.24200/jonus.vol4iss2pp265-281.
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Teks sejarah Islam merupakan nadi penting yang menyimpan khazanah arkeologi sejarah ketamadunan Islam yang terbina. Catatan yang terkandung dalam teks ini menjadi sumber yang penting untuk dihayati oleh seluruh umat Islam kerana pemahaman sejarah yang baik mampu membina kepercayaan keagamaan yang kukuh. Hal ini demikian kerana segala catatan ajaran, asbab dan perkembangan Islam yang berlaku termasuk perihal berkaitan asbab al-nuzul dan asbab al-wurud sesuatu ajaran dicitrakan dalam genre teks ini. Namun begitu, tidak semua penganut Islam mampu memahaminya disebabkan ketidakmampuan mereka dalam menguasai bahasa Arab. Lantaran itu, mereka perlu bergantung kepada teks sejarah terjemahan sebagai wadah sandaran. Sungguhpun begitu, kewujudannya amat sukar ditemui walaupun aktiviti penterjemahan teks agama Islam seperti fikah, usul fiqah, tasawuf, aqidah, tafsir, al-Quran dan hadis ke dalam bahasa Melayu di Nusantara telah berlaku sejak kurun ke-15 Masihi. Untuk itu, kajian ini dijalankan dengan memberi fokus terhadap senario perkembangan aktiviti terjemahan teks sejarah Islam sedia ada serta meneliti corak terjemahan yang digunakan. Kajian ini dijalankan dengan mengimplikasi pendekatan kajian kepustakaan dan penilaian ke atas dua teks terjemahan, iaitu Sirah Nabawiyyah hasil terjemahan Muhammad Ramzi Omar (2017) dan Sirah Rasulullah s.a.w Keagungan Seorang Nabi Bongsu hasil terjemahan Senawi Ali (2014) dan dibandingkan dengan teks sumber yang berjudul al-Raheeq al-Makhtum oleh Al-Mubarakpuri (1987). Dapatan kajian menunjukkan keterbatasan dalam aktiviti penterjemahan teks genre sejarah Islam berbanding dengan teks Islam daripada genre yang lain. Kebanyakan teks terjemahan sejarah Islam lebih berbentuk saduran dan pendekatan terjemahan yang digunakan lebih cenderung kepada pendekatan semantik. Situasi ini menyebabkan hasil terjemahan lebih cenderung ke arah bahasa dan budaya teks sumber berbanding kecenderungan kepada bahasa dan budaya sasaran.
Kata kunci: Corak terjemahan, teks agama, teks sejarah Islam, terjemahan Arab-Melayu
ABSTRACT
Texts on the history of Islam are priceless treasures as they contain archaeological information on the history of Islamic civilisation. The records in the texts serve as integral resources for Muslims all over the world because good understanding of the history could help develop strong foundation of religious belief. This is because all records on the teachings, explanations, and development of Islam including the occasions or circumstances of revelation (asbab al-nuzul) and circumstances of utterance (asbab al-wurud) are kept in this genre. However, not all Muslims can understand the texts as they do not understand Arabic. Therefore, they need to rely on the translations of historical texts as their source of information. Still, translations of historical texts are hard to find although translations of Islamic texts such as fiqh, usul al-fiqh, tasawuf, aqidah, tafsir, al-Quran and hadith into Malay began as early as the 15th AD in the Malay Archipelago. As such, this study is focused on the existing activities of translating texts on Islamic history. The study also investigates the patterns in the translations carried out. The study involved library research and a close observation on two translated texts which are Sirah Nabawiyyah translated by Omar (2017) and Sirah Rasulullah s.a.w Keagungan Seorang Nabi Bongsu translated by Senawi Ali (2014) and compared with the source text entitled al-Raheeq al-Makhtum by Al-Mubarakpuri (1987). Findings from the study show that there are limitations in the activities of translating Islamic historical texts compared to other genres of Islamic texts. Most of the translated texts on the history of Islam are in the form of adaptations and the translations are more inclined towards the semantic approach. This situation, therefore, produced translation products which tended more towards the source language and culture rather than the target language and culture.
Keywords: Arabic-Malay translation, Islamic historical, religious text, text, translation patterns
Cite as: Wan Omar, W. A. H., & Mansor, I. (2019). Pemerhatian terhadap terjemahan teks sejarah Islam ke dalam Bahasa Melayu [An observation on the translated Islamic historical texts into Malay]. Journal of Nusantara Studies, 4(2), 265-281. http://dx.doi.org/10.24200/jonus.vol4iss2pp265-281
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See, Daniel. "Bejalai in Iban: A Study on Translating Motion Verbs in Bup Kudus Baru." Bible Translator 72, no. 2 (August 2021): 200–219. http://dx.doi.org/10.1177/20516770211004686.
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This study investigates the use of the Talmy-Slobin typology of semantic components of motion verbs as applied to Bible translation. Using the Bup Kudus Baru, a new Iban translation, in comparison with a framework formed by the Hebrew original, NRSV representing English translation, and occasionally a Chinese translation, the author demonstrates the key features of verb-framed, satellite-framed, and equipollently-framed languages. The analysis of two Hebrew motion verbs, yāșā’ (path verb) and hālak (manner verb), and their respective Iban translations in Bup Kudus Baru, shows that the Iban language, much like Malay and Urak Lawoi’ from the same language family, is of path-salient nature in principle, but at the same time displays the use of serial verb constructs, a feature of equipollently-framed languages when manner verbs are required. The author concludes with some suggestions of ways to apply the Talmy-Slobin model in Bible translation, from the point of view of translators, translation officers, and their institutions.
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Fadzil, Nur Anis, and Anis Shahirah Abdul Sukur. "PENTERJEMAHAN DIMENSI SOSIAL KATA TABU DALAM NOVEL THE CATCHER IN THE RYE." Jurnal Pengajian Melayu 32, no. 1 (April 22, 2021): 176–94. http://dx.doi.org/10.22452/jomas.vol32no1.11.
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This article is a qualitative study examining social dimensions as a factor influencing the translation of taboo words. The social dimension is a component in sociolinguistics that unravels social information of the community within the communication process. Data were retrieved from a novel titled ‘The Catcher in the Rye’ by J.D. Salinger in 1951. The translated version in the Malay language was titled ‘Wira Ladang’, which Zulkifli Ahmad translated in 1999. In this novel, J.D. Salinger narrated the story of a teenage rebellion icon named Holden Caulfield. The social dimension framework by Holmes & Wilson (2017) and translation strategy by Baker (2011) were applied in this study. The study showed that four social dimensions by Holmes & Wilson (2017) – social distance, social status, formality and function – are significant factors in determining strategies used by the translator to address taboo words in translation. The researchers also found that textual formality is a dominant social dimension factor influencing the translation of taboo words. However, other social dimensions did influence the selection of strategies by the translator in translating taboo words. This study can serve as a guide for literary work translators to determine the strategy in translating social dimensions that best suit the norms and culture of Malaysian readers. Keywords: social dimension, taboo word, sociolinguistics, translation strategy, culture.
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Sharif, Sarinah, and Saliza Ismail. "Translation Strategy of Cultural Aspects in Lat Cartoons: The Kampung Boy." International Journal of Modern Languages And Applied Linguistics 5, no. 2 (June 2, 2021): 20. http://dx.doi.org/10.24191/ijmal.v5i2.13204.
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This paper discusses the translation of the Malay cultural elements into Japanese by focusing on translation techniques used by the translator in a cartoon The Kampung Boy (Budak Kampung カ ン ポ ン ボ ー イ). The Kampung Boy is a graphic biographic book of the famous cartoonist, Dato 'Mohd Nor Khalid or better known as Dato' Lat, who appealed to the life of his childhood in a village in the Kinta Valley, Perak, in the 1950s and early in the year 1960, as well as the stories of family life in the rural and traditional customs. The book was first published in Malaysia in Malay and English in 1979 and was translated into several languages , including Japanese. This paper is a qualitative study using comparative methods, analyzing cultural details based on translation theories, semantic theory, and sociolinguistic theory. Comparisons are also conducted to identify translation strategies adopted by translators in translating cultural elements in this work. This paper is guided by the translation strategy submitted by translation figures such as Newmark (1988) and Abdullah & Ainon Mohd (2007). Six (6) samples of cultural elements have been selected, i.e., related to birth, head shaving, circumcision, recite the Quran, traditional wedding, and games. The findings show that translators tend to use loan techniques with explanatory notes compared to other six (6) samples from twelve (12) selected samples. The sample translated with this loan strategy is a cultural element in custom culture/ideology. At the same time, five (5) samples use replacement techniques, and one (1) sample using a generalization strategy.
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Haji Salleh, Muhammad. "A MALAY KNIGHT SPEAKS THE WHITE MAN'S TONGUE: NOTES ON TRANSLATING THEHIKAYAT HANG TUAH." Indonesia and the Malay World 34, no. 100 (November 2006): 395–405. http://dx.doi.org/10.1080/13639810601130267.
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Pu, Muhammad, Nazatul Aini Abd Majid, and Bahari Idrus. "Framework based on Mobile Augmented Reality for Translating Food Menu in Thai Language to Malay Language." International Journal on Advanced Science, Engineering and Information Technology 7, no. 1 (February 1, 2017): 153. http://dx.doi.org/10.18517/ijaseit.7.1.1797.
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Bin Zabidin, Mohd Azizul Rahman, and Ummu Hani Binti Abbas. "Translating proverbs between Malay and Arabic from a linguistic perspective to semantic change (Strategy and Pillars)." IJAS: Indonesian Journal of Arabic Studies 3, no. 1 (April 19, 2021): 19. http://dx.doi.org/10.24235/ijas.v3i1.6967.
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Romli, Taj Rijal Muhamad, and Muhamad Fauzi Jumingan. "Open Source Corpus as a Tool for Translation Training." European Journal of Language and Literature 3, no. 1 (December 30, 2015): 60. http://dx.doi.org/10.26417/ejls.v3i1.p60-68.
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Building a sentence into Arabic is rather difficult for amateur translators. Similarly,is the case for Malay students who particularly learn how to build sentences in writing. Usage of dictionaries also is not enough to convey the translation, especially in translating phrases and sentences from the Malay language into Arabic. Students are incapable of building sentences in Arabic because of lack of exposure to the structure of Arabic sentences. This weakness is discovered by most schools and universities in their writing exercises (Rosni, 2012), Ab. Halim Mohamad (2009), Che Radiah (2009). Generally, the dictionary is very suitable to be used in the search for meaning in the words but not the meaning of the sentence. This paper proposes a method of comparing comparable text of both languages through comparable corpora of both. It can also be called as a tool for translators. In addition to using the dictionary, students are guided to understand the structure of the original Arabic sentences with the comparative method, then apply it in the form of a writing exercise. In this process, teachers, students and amateur translators need to use the computer as a tool and open access data corpus in websites as the ingredient. Translated texts or guide texts for writing exercises are based on Aker and colleagues (2012) method of selection. Text is filtered using Webcorp open corpus engine http://www.webcorp.org.uk/live/ and also through Google open database https://www.google.com. Through this method, the search for similarities between the first and the second language can be exploited. Any text that is identified as having the closest comparable will be used in the classroom. It helps students and translators to build sentences into Arabic by comparison and evaluation of the original text in the corpus. At the same time students are also able to understand and recognize indirectly the structure of the original Arabic sentences. Hopefully this method will help amateur translators and students improve their quality of translation and writing in Arabic.
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Bradley, Francis R. "Islamic Reform, the Family, and Knowledge Networks Linking Mecca to Southeast Asia in the Nineteenth Century." Journal of Asian Studies 73, no. 1 (February 2014): 89–111. http://dx.doi.org/10.1017/s0021911813001691.
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Through a study of over 1,300 previously unanalyzed Malay Islamic manuscripts, this article examines the role of the Patani community in the construction of transoceanic knowledge networks between Mecca and Southeast Asia in the nineteenth century. Set against the backdrop of the destruction of prevailing symbols of authority, as well as the displacement and scattering of the community after 1200/1786, the present study investigates the manner by which scholars established new cultural unities for the community and addressed social concerns by translating and spreading Islamic writings, teachings, and schools. With its spiritual leadership centered now in Mecca, influential members of the community began producing works that were contingent upon political circumstances, but also directed at the problems facing the refugee community. Of foremost importance were the place and definition of the family, and related issues such as inheritance, divorce, and visible social actions, including ritual purity, fasting, almsgiving, and criminal punishments.
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Haji Ibrahim, Majdi, and Fudzla Suraiyya Abdul Raup. "الإضافة والحذف في دبلجة مسلسل الرسوم المتحركة (أوبين وإيبين) من الملايوية إلى العربية[ADDITION AND OMISSION IN THE DUBBING OF ANIMATED SERIES (UPIN DAN IPIN) FROM MALAY TO ARABIC]." Journal of Nusantara Studies (JONUS) 3, no. 1 (June 27, 2018): 127. http://dx.doi.org/10.24200/jonus.vol3iss1pp127-142.
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This paper demonstrates the concept of dubbing in translating movies. Dubbing basically is to substitute the original language used in a movie for another language by imitating the original voice. Dubbing is truly significant as it can overcome the language barrier. It also helps the audience who cannot understand the original language to enjoy the movie. Dubbing relies on the concept of timing synchronization as the translated dialogue has to be fully synchronized with lip movements of the original actors; in which dubbers must start and finish their dialogues within the time frame taken by the original actors. Employing comparative and analytical methods, this study examined the dubbing of animated series (Upin dan Ipin) from Malay to Arabic. It aims to compare the original dialogue and its translation in order to explain addition and omission approaches in the dubbing process. The findings reveal that addition and omission approaches are frequently used in the dubbing. To produce a high quality dubbing which exactly looks like the original, the translators have no option but to apply addition and omission approaches in order to explain difficult phrases and omit what cannot be translated.Keywords: Dubbing, translation, addition and omission, animation, animated series Upin dan IpinCite as: Haji Ibrahim, M. & Abdul Raup, F.S. (2018). Addition and omission in the dubbing of animated series (Upin dan Ipin) from Malay to Arabic. Journal of Nusantara Studies, 3(1), 127-142. http://dx.doi.org/10.24200/jonus.vol3iss1pp127-142الملخصيهدف البحث إلى بيان مفهوم دبلجة الأفلام السينمائية التي يقصد منها تغيير لغة الفيلم إلى لغة أُخرى بطريقة تحاكي الأصوات الأصلية، وتكمن أهمية الدبلجة في أنها تستطيع كسر حاجز إعاقة اللغة لفهم الأفلام الأجنبية، وتمكين المشاهد الذي لا يعرف لغة الفيلم من متعة متابعته والانفعال مع أحداثه. وتقوم الدبلجة على مبدأ التزامن وتناسُب النص والحوار المترجم مع حركة أفواه الممثِّلين، إذ لا بُدَّ أن يبدأ المدبلج كلامه وينهيه في التوقيت الذي يبدأ الممثل الأصلي كلامه وينهيه. ويأتي هذا البحث بالاستعانة بالمنهج التحليلي المقارن لدراسة مسلسل الرسوم المتحركة (أوبين وإيبين) المدبلج من الملايوية إلى العربية، ومقارنة النسخة المدبلجة بالنسخة الملايوية الأصلية لتأصيل أهم مبادئ الدبلجة، وبيان أوجه الحذف والإضافة في الترجمة المدبلجة. وتوصلت الدراسة إلى أن ظاهرة الإضافة والحذف ظاهرة طبيعية لا تكاد يخلو فيلم مبدلج منها، ففي سبيل الحصول على نسخة مدبلجة متقنة الصنع تبدو وكأنها أصيلة وليست مترجمة، تلجأ الدبلجة في كثير من الأحيان إلى الإضافة والحذف، فتشرح العبارات الغريبة، وتحذف ما لا يُمكن ترجمته.الكلمات المفتاحية: الدبلجة، الترجمة، الإضافة والحذف، الرسوم المتحركة، مسلسل أوبين وإيبين.
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RICCI, RONIT. "Citing as a Site: Translation and circulation in Muslim South and Southeast Asia." Modern Asian Studies 46, no. 2 (March 2012): 331–53. http://dx.doi.org/10.1017/s0026749x11000916.
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AbstractNetworks of travel and trade have often been viewed as central to understanding interactions among Muslims across South and Southeast Asia. In this paper I suggest that we consider language and literature as an additional type of network, one that provided a powerful site of contact and exchange facilitated by, and drawing on, citation. I draw on textual sources written in Javanese, Malay, and Tamil between the sixteenth and early twentieth centuries to argue that among Muslim communities in South and Southeast Asia, practices of reading, learning, translating, adapting, and transmitting contributed to the shaping of a cosmopolitan sphere that was both closely connected with the broader, universal Muslim community and rooted in local identities. I consider a series of ‘citation sites’ in an attempt to explore one among many modes of inter-Asian connections, highlighting how citations, simple or brief as they may often seem, are sites of shared memories, history, and narrative traditions and, in the case of Islamic literature, also sites of a common bond to a cosmopolitan and sanctified Arabic.
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Hussin, Mohamad, and Muhammad Hakim Kamal. "Translation of al-Quran into Malay Language in the Malay World." IJISH (International Journal of Islamic Studies and Humanities) 4, no. 1 (April 1, 2021): 32. http://dx.doi.org/10.26555/ijish.v4i1.3322.
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The spread of Islam in the Malay Archipelago (henceforth Nusantara) contributed to the activity of al -Quran translation in Malay civilisation. The society started to learn about Islam and the syariah that encouraged them to be close to al-Quran and translate it into the local language. Al-Quran was translated into Malay language in many ways. This study is a study of text aimed at identifying the translated works of al-Quran in Malay language beginning from the 17th century to the 20th century and to investigate its design and chronology. This qualitative study takes a descriptive approach and inculcates the historical method involving heuristics, critique of sources, interpretation and historiography in data collection and data analysis. The research findings show that 21 al-Quran translations into Malay language have been produced since the 17th century in Nusantara. Most of the al-Quran translated works were approached by interpretive translation rather than literal translation. The design of al-Quran translation into Malay language had developed in line with the times, beginning with classical Malay language using the jawi (Arabic) script, until the modern Malay language using romanised script. The concise translation style was seen to dominate the layout of al-Quran translations into Malay language. The al-Quran translation activity was not without controversy, until it led to several works being banned from publication. The rapid translation activity shows the enthusiastic efforts by society in Nusantara in transferring religious knowledge into guidance for daily life.
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Ai Ai, Jennica Chin, and Goh Sang Seong. "Kaedah Penterjemahan Kata Abstrak ‘Yuqi Zhuci Tipikal’ ke dalam Bahasa Melayu (The Methods Used in Translating the Abstract Words ‘Typical Yuqi Zhuci’ into Malay)." GEMA Online® Journal of Language Studies 17, no. 3 (August 28, 2017): 120–36. http://dx.doi.org/10.17576/gema-2017-1703-08.
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Wahiyudin, Ummi Nadjwa, and Taj Rijal Bin Muhamad Romli. "Tanslating Malay Compounds into Arabic Based on Dynamic Theory and Arabization Method." Journal of Islamic Thought and Civilization 11, no. 1 (June 28, 2021): 43–58. http://dx.doi.org/10.32350/jitc.111.03.
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This study aims at making possible the effective use of machine translation (MT) in interpreting the Malay compounds into Arabic ones following the structure and Arabic style. The necessity of this study arises on account of the weakness of translation quality using online MT and the lack of suitable methods to structure the compounds from the Malay language into Arabic. There are three objectives of this study which are to collect the results of Malay compound translations using online MT into Arabic, analyze the results of the compound translations, and suggest compound translation methods based on dynamic theory and Arabization method. The study uses three online MT as instruments to translate: Google Translate, Microsoft Bing Translator, and Yandex Translator. This qualitative study employs a descriptive approach and analysis method in collecting information and analyzing data. The study focuses on 15 Malay compounds which are later categorized into school names, hospital names, and clinics. The findings of translation have been drawn using the next three MTs and analyzed at three main level: namely grammar level, phonetics and phonology level, and dynamic translation level. From this analysis, 4 out of 15 compound nouns translations data into Arabic are categorized as poor translations for not approaching the structure and Arabic style. In the final stages, the results of the translation collected are formulated and suggested alternative translations based on dynamic theory and methods of Arabization and compound restructuring formula in Arabic. Through this process, the translation results of the compounds can be categorized as translations that can meet the structure and style of the Arabic language. The compound translation model can be proposed as a new translation method for Arabic language users, especially the Arabic translators and students both at school and higher education.
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Chow, Yean Fun, Haslina Haroon, and Hasuria Che Omar. "Reaching out to the readers: The translation of Japanese manga in Malaysia." Indonesian Journal of Applied Linguistics 10, no. 2 (October 18, 2020): 538–50. http://dx.doi.org/10.17509/ijal.v10i2.28605.
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One of the most recognisable aspects of Japanese pop culture which has invaded Malaysia is the Japanese comic or manga. It appears in translation in both Malay and English in Malaysia. Taking into account its foreign origin and the fact that translated manga is targeted at a local readership, translators often resort to the use of notes in the translations in order to assist the readers. This study, thus, intends to examine the type of notes used in the Malay and English translations of Japanese manga, and to determine items in the Japanese manga which required clarification and for which notes are provided. To analyse the use of notes by the translator in the translated manga, this study adopts a qualitative content analysis approach. The analysis involves six Japanese manga and their corresponding translations in Malay and English. The findings show that the translators employ the use of three different types of notes in the translation: notes on the image, notes in the gutter and notes at the end of the text. The analysis also shows that the elements in the Japanese manga which require clarification in translation are giongo/gitaigo, inscriptions, culture-specific elements, wordplay, technical terms and honorifics. There is also a minor difference between the Malay and English translations where the use of notes is concerned. Based on the findings, it is concluded that notes are important in translated versions of the manga in Malaysia in that they provide assistance to readers in understanding certain aspects of the manga.
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Baharudin, Noorhida, Mohamed Syarif Mohamed Yassin, Siti Fatimah Badlishah Sham, Zamros Yuzadi Mohd Yusof, and Anis Safura Ramli. "Validation of the Communication Skills Attitude Scale (CSAS) Questionnaire in a Cohort of Malaysian Medical Students." Journal of Clinical and Health Sciences 2, no. 2 (December 31, 2017): 46. http://dx.doi.org/10.24191/jchs.v2i2.5886.
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Introduction: The Communication Skills Attitude Scale (CSAS) assesses medical students’ attitudes towards learning communication skills and had been widely utilised all over the world. This questionnaire has 26 items framed within two subscales. This study aimed to examine the validity and reliability of the CSAS among medical students in Universiti Teknologi MARA (UiTM). Methods: This was a cross sectional questionnaire validation study among 171 first year medical students from UiTM. The CSAS had undergone content and face validation, followed by psychometric analysis using principal component analysis to assess construct validity. Internal consistency was evaluated using Cronbach alpha. Results: Factor analysis confirmed the original two-subscale structure of the CSAS (positive attitude scale, PAS and negative attitude scale, NAS). A total of 4 items were removed due to poor factor loading (1 item from PAS and 3 items from NAS). The final validated CSAS consisted of 22 items, 14 and 8 items for the PAS and NAS respectively. Cronbach alphas calculated were 0.862 for the PAS and 0.565 for the NAS. Conclusion: This study produced a validated and reliable CSAS to measure the attitude of UiTM medical students towards learning communication skills. Given the low internal reliability of the NAS in this study, future studies should include translating and validating the CSAS into the Malay language to improve its psychometric properties. Future studies should also include medical students from the three major ethnic groups and other medical schools in Malaysia to improve the generalisability of the CSAS.
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Musa, Muhammad Arif, Abd Muhaimin Ahmad, Muhammad Hafiz Saleh, Norazman Alias, Hayati Hussin, and Zainora Daud. "Terjemahan Ayat Amthal di dalam al-Quran: Kajian Terhadap Tafsir Pimpinan al-Rahman." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 2 (December 1, 2018): 162–71. http://dx.doi.org/10.33102/jmqs.v14i2.141.
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Among the miracles of the Quran is the high eloquence it posesses. On this matter, the Quran consist of parables (amthal verses). The role of the amthal verses is to provide a clear picture on the meanings of the Quran. They also leave a deeper impression to the listeners should they choose to meditate on these verses. Muslim scholars have studied the amthal verses and they have produced a number of literatures. This shows the importance of the amthal verses towards understanding the contents of the Qur'an. The translation of the Quran to Malay language began since the 17th century. The Quranic translation requires the translators to master the knowledge of Quranic interpretations which also include the knowledge on amthāl Quran. Therefore, the purpose of this study is to analyze the translation of amthal verses to Malay language. This study relies on Malay Quranic translation by Sheikh Abdullah Basmeih. The study compares between Basmeih’s translation and the understanding of the amthāl verses according to Abd al-Nāṣir al-Sa'di through his book Taisīr al-Karīm al-Rahmān. This study is qualitative in nature with descriptive methods. The study found that there are two categories of amthal verses; 1- verses which can be easily understood and translated to Malay, 2- complex verses that require further interpretations. The translation of Sheikh Abdullah Basmeih in the first category provide a clear understanding of the verses, however on the second category, Basmeih’s translations are insufficient.
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Md Zamin, Ainul Azmin, and Raihana Abu Hasan. "Errors in Translation: A Comparative Study of Noun Phrase in English and Malay Abstracts." Advances in Language and Literary Studies 9, no. 5 (October 31, 2018): 17. http://dx.doi.org/10.7575/aiac.alls.v.9n.5p.17.
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Abstract as a summary of a dissertation harbours important information where it serves to attract readers to consider reading the entire passage or to abandon it. This study seeks to investigate the backward translation of abstracts made by 10 randomly selected postgraduate students. This research serves as a guideline for students in composing their abstracts as it aims to compare the differences in noun phrase structure written in Malay as translated from English. It also analyses the types of errors when English noun phrases are translated to Malay. Preliminary findings from this pilot study found that translation errors committed were mainly inaccurate word order, inaccurate translation, added translation, dropped translation and also structure change. For this study, an exploratory mode of semantic analysis is applied by looking at noun phrases, the meaningful group of words that form a major part of any sentence, with the noun as the head of the group. Syntax is inevitably interwoven in the analysis as the structure and grammatical aspects of the translations are also analysed. They are examined by comparing English texts to its corresponding translation in the Malay language. Particularly relevant in this study is the need to emphasize on the semantics and syntax skills of the students before a good transaltion work can be produced. Language practitioners can also tap on translation activities to improve the learners’ language competency.
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Zabir, Atikah, and Idris Mansor. "Implikasi Ideologi Terhadap Strategi Penterjemahan Unsur Budaya dalam Siri Harry Potter ke dalam Bahasa Melayu (Ideological Implication on the Strategy for Translating Cultural Elements in the Harry Potter Series into Malay)." KEMANUSIAAN The Asian Journal of Humanities 26, no. 2 (2019): 25–52. http://dx.doi.org/10.21315/kajh2019.26.2.2.
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Aljunied, Khairudin. "The Koran in English: A Biography." American Journal of Islamic Social Sciences 35, no. 3 (July 1, 2018): 79–82. http://dx.doi.org/10.35632/ajiss.v35i3.484.
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Anyone familiar with Bruce Lawrence’s oeuvre knows that the book under review is the culmination of his long and serious engagement with Islam’s foundational texts. His earlier publication, The Qur’an: A Biography (2006), traces the central place of divine revelation in Muslim life and thought for many centuries. The Qur’an inspired its most faithful believers to become predominant in much of the medieval world and, in the process, it was a book that captured the interest and imagination of non-Muslims. Law- rence’s own translation of the Qur’an into English is now in the works. Be- fore completing this admirable feat at the prime of his scholarly life, he offers us an inventory of a number of influential and no less creative—some polemical—attempts at untying the Gordian knot of rendering classical Ar- abic into lucid English. But can God’s eternal word, revealed to Prophet Muhammad in the seventh century, be translated into English at all given the deep-seated differences between the two linguistic worlds in space and time? The answer to this question is not a simple yes or no, as Lawrence explains in this slim but indispensable volume. Unlike scriptures of other world religions, the Qur’an stakes a claim on its linguistic authoritativeness from the onset. Its self-image, as specialists such as Daniel Madigan, Toshi- hiko Izutsu, and Fazlur Rahman have it, was rooted in its unique language. The Qur’anic language is thus not merely one language among others of its time (or anytime) but is the distinctive language of God to be read, stud- ied, memorized and disseminated in the original form. From this angle of vision, no translation of the Qur’an is regarded by the majority of Muslims as the Qur’an itself. Lawrence acknowledges this longstanding credo, or the dominant “filter of orthodoxy,” as he puts it (xxi). The translated Qur’an is, to him, best referred to as a “Koran”. Not that the Arabic and translated texts are radically different in terms of their central messages and moral injunctions, but that the Koran was a historical and not an eternal artefact. The Koran was a product of a human endeavor to make the language of God accessible in the world of man. The filter of orthodoxy was however confronted with an ever-growing and cosmopolitan ummah which, for the most part, consisted of non-Ar- abs who knew little but a rudimentary form of Arabic. Translations became inevitable, as Lawrence informs us. The Arabic Qur’an in its pure form gen- erated Korans in other Muslim languages (Persian, Turkish, Malay, etc.) as Islam grew to become a juggernaut after the death of Muhammad (Chapter 1). And yet, as Islam emerged triumphant as a world-conquering faith, its adversaries saw the urgent need to fully discern the scriptures that made Muslims so powerful. Translations into Latin and then English from the twelfth through the eighteenth centuries were largely born out of hate en- meshed with fear and the passionate desire among translators to convince fellow Christians of “falsehood of the Qur’an” (33). Such adverse motives however turned into an emphatic understanding of what the Qur’an actu- ally stood for, as seen in George Sale and Edward Henry Palmer’s transla- tions. The Orientalists were not all cut from the same cloth. What Lawrence does not show quite clearly was how these early English translations provided the raison d’etre for Muslims to produce their own Korans as a corrective project against the biases of Western Orientalism. In South Asian translations by Muhammad Ali, Abdul Majid Daryabadi, Mar- maduke Pickhall, and Abdullah Yusuf Ali, allusions were made, be it direct- ly or obliquely, to the problems of earlier (non-Muslim) translations, just as they sought (for example) to undo use of the terms “Mohammedan” or “Mohametan” to describe Muslims. Granted that these translators belonged to different Muslim sects, their overriding concern was that the Qur’an suf- fered from imprecise translations into English. South Asian Muslims, in my view, were not only translating the Qur’an. They were arresting the march of a prejudiced form of Orientalism by producing English Korans of their own. In hindsight, their efforts were successful, at least for a while, until the advent of the digital age. The coming of the internet and the expansion of English as a lingua franca of most of the world, as Lawrence handsomely points out, has led to the proliferation of Korans, both online and offline, by Muslims and non-Muslims, conservatives and liberals, orientalists and their detractors, Sunnis and Shi’ites, feminists and artists. To Lawrence, most translations produced in an era of abundance fail to capture the Qur’an’s rhythmic prose, with the exception of a handful. Contemporary Korans are so often contorted by the politics of ideological hegemony and nationalist parochi- alism that hinder scholarly endeavor (Chapters 4-5). Lawrence singles out Saudi translations that purvey a puritanical strand of Islam. Interestingly, there are, within Saudi Arabia itself, less literalist Korans. One wonders whether the current political transition in Saudi Arabia will give rise to newer, state-sponsored translations of the Qur’an. I certainly believe it will. For now, Lawrence shows that Salafism in Saudi Arabia (as elsewhere in the Muslim world, as many analysts have pointed out) is not by any means monochrome and homogenous. It is therefore unsurprising that different Korans have been produced in a highly controlled and conservative state. Meantime, the market is flooded with highly popular alternatives in the likes of those by Thomas Cleary, Muhammad Abdul Haleem, and Tarif Khalidi. Spoilt for choice, Muslims and non-Muslims have now the liberty to choose which translation squares with their respective lingustic tastes, spiritual quests, and worldviews. Lawrence ends the book with the latest and most innovative venture at translating the Qur’an, by artist Sandow Birk. It is a translation that comes in the form of inventive expressions, a graphic Koran, so to speak, intended for an American audience whom Birk believes can discern how the Qur’an addresses their everyday trials and tribulations. The linguistic beauty of the Qur’an, in Birk’s formulation, is best expressed in colorful images. An American himself, Lawrence is most impressed by Birk’s project, couching it as “visual and visionary, it is a hybrid genre designed to reach a new audience not previously engaged either by the Koran or by Islam” (137). Had George Sale and Henry Palmet lived to this day, they would perhaps shudder over such an Americanization of the Qur’an. In displaying art with a Qur’anic glaze, Birk does more than translating the Qur’an to English. He demonstrates how the Qur’an can be embedded and normalized into Anglo-American lives and sensibilities. Provocatively-written, deftly-researched, and a pleasure to read, The Koran in English opens up many promising pathways and novel directions for future research. The specter of the Palestinian-American scholar, Is- mail al-Faruqi, came to mind as I was reading the book. Al-Faruqi once envisioned English becoming an Islamic language, or a language that can express what Islam is more accurately. Al-Faruqi held that this could be achieved by incorporating Arabic terms into the English corpus. Reading The Koran in English tells us that Al-Faruqi’s vision is currently realized in ways he barely imagined, or perhaps, in ways that are more subtle and sublime. In translating the Koran to English—an enterprise that is now undertaken by scholars, popular writers, and artists, and that will undoubt- edly grow exponentially in the years to come—English has been (or is) Ko- ranized. Or, to borrow and inflect Lawrence’s syllogism in the opening of the book: If you don’t know Arabic, you can still understand the Qur’an. By understanding the Qur’an, you can choose to become a Muslim. And if you do not become a Muslim, you may still appreciate and derive much benefit from the Qur’an. Therefore, the Qur’an, or the Koran, is not only for Muslims but for those who care to think and reflect about life and about the divine. Indeed, “He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been granted much good. And none will grasp the message except the people of intellect” (al-Baqara: 269).
Khairudin AljuniedMalaysia Chair of Islam in Southeast AsiaGeorgetown University
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Ahmad Hilmi, Ahmad Bazli, Zulkfli Mohd Yusoff, Selamat Amir, and Zulkarnin Zakaria. "THE REVIEW OF THE WORDS ADNA AL-ARD AND AL-‘ANKABUT IN MALAY TRANSLATION OF HOLY QURAN: ANALYSIS GUIDED BY SCIENCE-ORIENTED EXEGESIS METHODOLOGY." Journal of Nusantara Studies (JONUS) 2, no. 1 (June 30, 2017): 146. http://dx.doi.org/10.24200/jonus.vol2iss1pp146-158.
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The idea for the translation of the meaning of the Holy Quran in Malay Archipelago had appeared since the middle of 17th century. However, some problems in the translation of its meaning had resulted in a non-accurate translation of Quranic words or verses. A major factor contributing to this problem is the limited skills among the translators in the various fields and topics covered in Quran. Thus, a Review Committee for the Translation of the Meaning of Al-Quran consisting of experts in various field of knowledge related to Quran such as Arabic language, the target language, Quran interpretation and other disciplines such as history, geography, chemistry, biology, medicine and others that have been proposed. This article analyses two Malay translations of Holy Quran; Tafsir Pimpinan ar-Rahman and Tafsir Quran Karim guided by science-oriented exegesis (tafsir ‘ilmi) to find out whether the translation of meaning matches modern scientific facts. The accurate translation of the verse will then be proposed. The result revealed limitation in the translation of the meaning for the word adna Al-Ard to “nearest place”, while the word has various meaning. With regard to the interpretation of the mufassir and modern science fact, the suggested meaning for the word adna Al-Ard is supposed to be “the nearest place with lowest altitude”. Cite as: Hilmi, A.B.A., Mohd Yusoff, Z., Amir, S., & Zakaria, Z. (2017). The review of the words adna al-ard and al-‘ankabut in Malay translation of holy Quran: Analysis guided by science-oriented exegesis methodology. Journal of Nusantara Studies, 2(1), 146-158.
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Ricci, Ronit. "Reading between the Lines." Journal of World Literature 1, no. 1 (2016): 68–80. http://dx.doi.org/10.1163/24056480-00101008.
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Interlinear translations from Arabic into Malay and Javanese have been produced in Southeast Asia since at least the sixteenth century. Such translations included an Arabic original with its lines spaced out on the page and a word for word translation appearing between the lines, attempting to replicate the Arabic down to the smallest detail. This essay engages with the theme of World Literature and translation by (1) considering the interlinear text as microcosm: a world of intent and priorities, of a transfer of meaning, of grammar and syntax in translation, of choices and debates, and (2) by thinking of Arabic writing during an earlier period as a world literature sought after in many regions, whose translation in diverse forms and tongues had a vast impact on languages and literary cultures.
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Et.al, Hapsah Md Yusof. "Translation and Cross-Cultural Adaptation of the Role Conflict and Role Ambiguity Inventory in the Malay Language." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 10, 2021): 315–24. http://dx.doi.org/10.17762/turcomat.v12i3.667.
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Objective: To date, there are very limited instruments published in Malaysia in measuring role conflict and role ambiguity among counselors-in-training in supervision during practicum and internship training. The Role Conflict and Role Ambiguity Inventory (RCRAI) was developed to address the critical issues in trainees’ perception of role difficulties in supervision. The original version of the RCRAI demonstrated satisfactory reliability and high internal consistency. Thus, this study aims to translate the RCRAI into the Malay language and cross-culturally adapt the instrument to be used in the Malaysia setting.
Methods: The Malay-language version of the RCRAI was developed according to the cross-cultural adaptation process methodology. The process included the following steps: translations; a synthesized of the translated versions; back-translations; a synthesized back-translated version; review by expert comittees, pretested instrument, and revised instrument. The RCRAI was pretested among 30 CITs between the age of 23 and 48 years old who enrolled in the practicum course, with the objective of determining the comprehensibility and clarity of the items for the target population.
Results: The translation and cross-cultural adaptation of the RCRAI followed for recommendations. The linguistic issues that emerged during the process were discussed by the subject matter experts and were slightly modified. During the pre-test, participants reported that the items on the questionnaire were clear, comprehensible and reliable to be used in the Malaysian context.
Conclusions: The translation of the RCRAI into Malay and its cross-cultural adaptation were successful. Additional studies are needed to test the validity and psychometric properties of this Malay version in Malaysia.
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Puspani, Ida Ayu Made, and Ni Luh Ketut Mas Indrawati. "Translation Procedures in Translating English Poem into Indonesian." International Journal of Applied Linguistics and English Literature 7, no. 6 (November 1, 2018): 12. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.6p.12.
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This paper aims at analyzing the translation procedures applied in poetic translation. A poem as a part of literary work is written for an aesthetic value by the author to convey his/her message to the readers. In poetic translation it is very important for the translator to know not only the two language systems and cultures within which he/she operates but also should acquire the knowledge of literary work of the source language (SL) in order to be able to transfer the message to the closest equivalent to the target language (TL). Poems usually contain many figurative expressions. The ability of the translator in defining the equivalent of the figurative expressions in SL will depend on his/her knowledge to observe their meaning before transferring them to the TL. The data of this study were taken from an English poem entitled `The Nocturne in the Corner Phonebox` written by an Australian poet Andrew Taylor and translated into Indonesian ` Nyanyian Malam di Gardu Telpun` by Sapardi Djoko Damono. The Theory applied is the theory of translation proposed by Newmark (1988: 81-111) related to the procedures of translation. The research is qualitative and the data were descriptively analyzed. The findings show that modulation, shift, equivalent, transposition, descriptive equivalent are utilized as the translation procedures. Some of the figurative expressions such as hyperboles, personifications, were translated into descriptive equivalent and some are converted to the hyperboles and personifications in the TL.
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Reid, Anthony. "Understanding Melayu (Malay) as a Source of Diverse Modern Identities." Journal of Southeast Asian Studies 32, no. 3 (October 2001): 295–313. http://dx.doi.org/10.1017/s0022463401000157.
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This article attempts to bring together recent literature about the typology of nationalism, with the ways in which ‘Malay’ or ‘Melayu’ have been used as the core of an ethnie or a nationalist project. Different meanings of ‘Melayu’ were salient at different times in Sumatra, in the Peninsula and in the eastern Archipelago, and the Dutch and British used their respective translations of it very differently. Modern ethno-nationalist projects in Malaysia and Brunei made ‘Melayu’ a contested and often divisive concept, whereas its translation into the hitherto empty term ‘Indonesia’ might have provided an easier basis for territorial, or even ultimately civic, nationalism in that country.
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Chow, Yean Fun, Hasuria Che Omar, and Wan Rose Eliza Abdul Rahman. "Manga Translation and Censorship Issues in Malaysia." KEMANUSIAAN The Asian Journal of Humanities 28, no. 1 (May 31, 2021): 1–21. http://dx.doi.org/10.21315/kajh2021.28.1.1.
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In manga translation, when original image and written representations are regarded as inappropriate content to the target readers’ socio-cultural context, censorship is imposed. Nevertheless, research on censorship in manga translation in Malaysia has not been given due attention. Previous studies show that self-censorship influences translation, but it is not examined within the scope of manga translation. As such, the objective of this study is to examine the censorship practices in manga translation in Malaysia. This study adopts a qualitative content analysis approach to analyse six Malay translations and their respective source texts based on the publishing guideline of the Printing Presses and Publications Act 1984 [Act 301] and translation procedures proposed by Klaus Kaindl. The analysis shows that the censorship practice in manga translation is a combination of institutional and self-censorship. In institutional censorship, the translation procedures of detraction, addition, substitution, deletion and couplets are used, while in self-censorship, the process is involves substitution, deletion and addition. The current study recommends the adoption of institutional censorship procedures as guidelines in handling sensitive representations and a review of the self-censorship procedures to ensure faithful translations.
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Smith, Brian D. "Translation as a Provider of Models of Sociological Discourse in Nusantara." TTR : traduction, terminologie, rédaction 10, no. 1 (February 27, 2007): 263–82. http://dx.doi.org/10.7202/037287ar.
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Abstract Translation as a Provider of Models of Sociological Discourse in Nusantara — The social sciences have seen rapid growth both as academic subjects and as instruments of national development in the Malay language nations of SE Asia: Brunei Darussalam, Indonesia and Malaysia. The particular nature of social science terminology and discourse has presented special problems for translators of social science texts, who have been at the frontiers of language creation as national language texts have been increasingly used at all levels of education in Indonesia and Malaysia. In Indonesia, where higher education had been Indonesian-medium after independence, the first social science texts to be translated were from Dutch, but, following the departure of the Dutch, extensive American support to social science education by the USA from the 1960s led to a new wave of texts translated from English. In Malaysia the decision to introduce Malay-medium higher education created a need for translations of key texts from English. In Brunei Darussalam, while higher education is English-medium, Malay-medium university students have found it necessary to translate English social science material to succeed in their learning. While the three countries have an agreement to standardise terminology and discourse, social science language has to some extent diverged. Meanwhile a serious shortage of qualified translators has hampered the production of adequate and sufficient translations. This paper discusses (1) the issues of "transparency" and "invisibility" in providing Indonesian and Malay target texts and (2) the feasibility of "domesticating" concepts and methodologies and providing recipient language texts which are usable and developmental.
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Mendrofa, Melania Priska. "MALAY LITERATURE: TRANSLATED OR NOT TO BE TRANSLATED." Lire Journal (Journal of Linguistics and Literature) 3, no. 1 (March 31, 2019): 76–85. http://dx.doi.org/10.33019/lire.v3i1.37.
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In Asian literature, Malaysia is categorized as the minority for its literature. Its development in literary realm has just built for some decades. It is not like the other big countries, such as China, Japan, and many other Southeast Asia which have been famous for its literature in world. Having no difference with other literature, Malay literature is developed through translation. Since English is still the main language in world literature, Malay literature has to consider its literature to be translated in English too. Meanwhile, modern Malay literature has presented already the novels in form of English language verse. Many novelists have tendency to write directly in English rather than presenting their works in vernacular language (Malay language). Translation, specifically in English, does not play important role in Malay literature. Malay English novels can assist the circulation of Malay Literature around the world, yet it may also reduce the appreciation for Malay language itself. This paper aims to discuss Malay literature dilemma in using English as the vernacular language in novels or using English as the bridge for bringing Malay culture into World Literature.
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Ahmadi, Atefeh, Mohamed Sharif Mustaffa, AliAkbar Haghdoost, Aqeel Khan, and Adibah Abdul Latif. "Cross-cultural adaptation of the Spence Children's Anxiety Scale in Malaysia." Trends in Psychiatry and Psychotherapy 37, no. 1 (March 2015): 37–41. http://dx.doi.org/10.1590/2237-6089-2014-0038.
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Introduction: Anxiety among children has increased in recent years. Culturally adapted questionnaires developed to measure the level of anxiety are the best screening instruments for the general population. This study describes the scientific translation and adaptation of the Spence Children's Anxiety Scale (SCAS) into the Malay language.Method: The process of scientific translation of this selfreport instrument followed the guidelines of the Task Force for Translation and Cultural Adaptation of the International Society for Pharmacoeconomics and Outcomes Research (ISPOR).Results: The Malay version and its adaptation for a new cultural context are described.Conclusion: The Malay version achieved the aims of the original version and its conceptual and operational equivalence. It may be used as the first Malay instrument to measure anxiety among children in research and in clinical and community settings.
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Juliarta, I. Made, and I. Gede Nika Wirawan. "The Figurative Language in David Campbell’s Poem “Night Sowing” and Their Translation into “Menyemai di Malam Hari”." Al-Lisan 6, no. 2 (September 5, 2021): 197–208. http://dx.doi.org/10.30603/al.v7i2.2117.
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This study aims to find out the types of figurative language found in David Campbell’s poem “Night Sowing” and their translation “Menyemai di Malam Hari” and to find out the meanings of the figurative language found in David Campbell’s poem “Night Sowing” and their translation “Menyemai di Malam Hari”. This study used the theory proposed by Larson (1998:121). In collecting data, this study used the library research method, and the data were collected in some steps to obtain appropriate and sufficient data. The steps in getting the data of this writing were done by reading attentively and accurately with the focus on the figurative languages in the poem. The result of study revealed that metonymy, idiom and personification are the types of figurative languages found in the data source. In translating the idiomatic expression, it needs the proper strategy so that the meaning in the source language can still be maintained.
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Ali Al-khulaidi, Rami, and Rini Akmeliawati. "Speech to Text Translation for Malay Language." IOP Conference Series: Materials Science and Engineering 260 (November 2017): 012042. http://dx.doi.org/10.1088/1757-899x/260/1/012042.
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M. Abu Shquier, Mohammed. "Arabic-to-Malay Machine Translation Using Transfer Approach." Computer and Information Science 13, no. 4 (September 30, 2020): 1. http://dx.doi.org/10.5539/cis.v13n4p1.
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Translation from/to Arabic has been widely studied recently. This study focuses on the translation of Arabic as a source language (SL) to Malay as a target language (TL). The proposed prototype will be conducted to map the SL ”meaning”with the most equivalent translation in the TL. In this paper, we will investigate Arabic-Malay Machine Translation features (i.e., syntactic, semantic, and morphology), our proposed method aims at building a robust lexical Machine Translation prototype namely (AMMT). The paper proposes an ongoing research for building a successful Arabic-Malay MT engine. Human judgment and bleu evaluation have been used for evaluation purposes, The result of the first experiment prove that our system(AMMT) has outperformed several well-regarded MT systems by an average of 98, while the second experiment shows an average score of 1-gram, 2-gram and 3-gram as 0.90, 0.87 and 0.88 respectively. This result could be considered as a contribution to the domain of natural language processing (NLP).
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Abdullah, Hazlina, Myra Aidrin Mohd Ali, Hazleena Baharun, Norhaili Massari, and Habibah Ismail. "Malay-English Translation Competencies Among Future Global Da’ies." Asia Pacific Journal of Educators and Education 36, no. 1 (August 25, 2021): 25–39. http://dx.doi.org/10.21315/apjee2021/36.1.2.
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Demands for a greater number of preachers or Da’ies who are capable in delivering the Islamic teachings clearly and confidently are anticipated to increase. Besides knowledge on Islam and its teachings that they possess, these Da’ies are expected to have a good command of English language to convey the Islamic teachings to a wider global audience. Malaysia has many capable Da’ies who can disseminate Islam in the Malay language but many lack the ability to communicate well in English. Ignoring this problem will produce incompetent Da’ies who may miss critical issues, resulting in lost knowledge, and inadept understanding of Islam. Thus, it is vital for these Da’ies to have the ability to translate Islamic terms, concepts and worldview correctly, to ensure better coverage of da’wah. The objective of this paper is to investigate students’ English proficiency by looking at their ability to translate. This paper examines the translation competence of 71 students from various faculties from a Malaysian Islamic-based public university. A test was used as the research instrument which was later examined via document analysis approach. Students were asked to translate basic Islamic religious terms and the translated work were marked based on a set of acceptable answers determined by the researchers. Findings indicate that their translation competencies are influenced by three elements: language, textual/subject and cultural competences. However, the participants have poor translation qualities indicating lack of translation abilities. Future recommendations regarding translation competencies, and Islamic religious terms translation issues are discussed.
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Alsaket. "ARABIC-MALAY MACHINE TRANSLATION USING RULE-BASED APPROACH." Journal of Computer Science 10, no. 6 (June 1, 2014): 1062–68. http://dx.doi.org/10.3844/jcssp.2014.1062.1068.
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Almeshrky, Hamida Ali, and Mohd Juzaiddin Ab Aziz. "Arabic Malay Machine Translation for a Dialogue System." Journal of Applied Sciences 12, no. 13 (June 15, 2012): 1371–77. http://dx.doi.org/10.3923/jas.2012.1371.1377.
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