Impact of Translation Techniques and Ideology Quality Text Translation in Mantra

Along with the rapid development of the era in the era of globalization which includes changes in economic, social and cultural aspects, the Malay people of Serdang Bedagai North Sumatra Province still show their identity, social life, environment, and cultural preservation. The implementation of the Sea Banquet ceremony held every 4 years by the community is one form of cultural preservation and is categorized as a form of local wisdom of the Malay culture of the Serdang Bedagai community which must be maintained and integrated into its own regional culture and national culture. This is in line with the results of the 2003 UNESCO convention on the Conservation of the Intangible Cultural Heritage (The 2003 UNESCO Convention on the Safeguarding of Intangible Cultural Heritage). Mantra is interpreted as poetry-based wording (such as poetry and rhythm) which is considered to contain magical powers, usually spoken by a shaman or handler to fight other magical powers (Big Indonesian Dictionary, 2007). Mantra is a genre of oral literature that is popular in Malay society, as well as poetry and poetry. Mantra is placed by the community of its followers as a means that is considered capable of overcoming limitations and also as a means of meeting the various needs of its people. Mantra is used by Malay people because the pattern of life of Malay people is generally sourced from sea products, and the social structure is relatively loose, in the bond of Malay customs and communication media in Malay. (Melayuonline.com/ind/culture/dig/2679/jamuan sea-ceremony-repel-bala-adatMalay-serdang-sumatera-north). Abstract

Translating cultural texts creates difficulties for translators. This is in line with the opinion of Newmark (1988: 95) which says that because of the cultural implications for translation related to lexical and syntactic content to ideology to match what the translator wants to achieve to the needs of the target reader. The technique used by the translator is largely determined by the nature of the text to be translated. The problem here is one of ideological representation by the translator of the source text. Translators bring their own assumptions, worldviews and ideas into the translation of a text. The ideological needs of the target culture refer to their need to understand the values of the source text. Texts that are adapted to the target culture's ideology are more likely to be understood and translators must consider this aspect when carrying out translations that are oriented towards the target audience. According to Yulianita (2017) in her research, she explained the research that has been done related to the difficulties experienced by translators in translating cultural terms, including Khoirunnisa (2015), Nurhidayah (2015), Simanihuruk (2013), and Simarmata (2015). Various types of translation techniques are used to overcome the above, such as the use of Newmark translation techniques. In this study using translation techniques Molina & Albir (2002) who have developed 18 translation techniques as a way to overcome difficulties in translating cultural texts or other texts. On the other hand there are previous studies related to the impact of translation techniques and ideology on the quality of translation results as in the following studies, including Aresta (2018), Kuncara (2015), Muchtar, M & Kembaren, FRW (2018), Nababan, et al (2016) , Shafouripour, S & Eslamiah, R (2018), Silalahi (2009), Sipayung, RW et al (2016), Syihabuddin (2016), and Wuryanto (2014). Some of the researchers above used cultural texts such as Muchtar, M & Kembaren, F.R.W who examined the quality of the translation of the Nganting Manuk text which was translated from Karo into English, and Sipayung who examined the quality of the Makhioui text translation translated from Simalungun into Indonesian. While other researchers use other texts as objects of research such as, Kuncara uses cultural terms in Hirata's novels, Nababan uses BBC on-line news texts, Shafouripour and Syihabuddin uses religious texts, Silalahi uses medical texts, and Wuryanto uses legal texts and scientific texts in the field of law.
Based on Larson (1991) translation is an activity related to the hypothesis that is possible to understand the massage of a text from its forms and reproduces that meassage with the natural way of expressing the same meaning in the target language. Based on explanation above, the translator somehow may put an end the true message of the source language to get a reasonable sense of the target language. (Siregar, 2020) In this study the researchers used the text of the Mantra Jamuan Laut spoken by a handler at the Sea Banquet Ritual Ceremony of the Malay Community in Serdang Bedagai Regency, North Sumatra Province. The text of the Mantra Jamuan Laut is used as an object of study since it belongs to the old text; which explains aspects of traditions, norms and customs. The Malay Mantra Jamuan Laut is a form of local wisdom of the culture of the people so it is important to translate it into English in order to elevate local culture to the outside world so that it can be introduced globally.
The formulation of the problem is packaged in this study, namely 1) What translation techniques are used in translating the text of the Mantra Jamuan Laut? 2) What translation ideology is dominant used by translators in translating Mantra Jamuan Laut? 3) What is the impact of translation techniques and ideology on the quality of the translation of the Mantra Jamuan Laut text? The three problem statements form the direction of the research objective, which is to identify the translation techniques used, describe the ideology of the most dominant translators and assess the quality of the translation results.

II. Research Method
Descriptive qualitative was used as a design in this study. The source of the research came from the speech of the Mantra Jamuan Laut uttered by a sea handler in the ritual ceremony of the Mantra Jamuan Laut of the Malay community in Serdang Bedagai, North Sumatra. There are 82 clauses as research data which are the result of the translation of Malay sea spell text texts into English which have been translated by five translators. Next the researchers identified the translation techniques used by the five translators by using the Molina & Albir translation technique (2002;509-511) which had developed as many as 18 translation techniques as follows: a. Adaptation Techniques, which are techniques used to replace cultural elements that exist in the source language (bsu) with cultural elements similar to the target language (bsa), such as the word baseball (English) which is translated into fútbol in Spanish. b. Amplification Technique, which is a technique used to describe details not formulated in bsu. Based on the identification of the translation techniques used by the translator, the researcher then explained the ideological position of the translator during the translation process based on Venuti's theory (1995), while to assess the quality of the translation of the sea banquet text, the data were analyzed by five English-speaking rater. They were asked to rate the text of the mantra translation using the assessment rubric based on the theory of Nababan, et al (2012), namely the assessment of accuracy, assessment of acceptance and assessment of readability with a rating scale of 1 to 3 as in the following Most of the meanings of words, technical terms, clauses, sentences or source language texts have been accurately transferred to the target language; but there are still distortions of meaning or meanings that have been omitted which disturb the integrity of the message.

Not accurate 1
The meaning of words, technical terms, clauses, sentences or text of the source language is inaccurately transferred to the target language or is omitted.  In general, the translation can be understood by the reader; but there are certain parts which must be read more than once to understand the translation Low Readability 1 Translation is difficult for readers to understand Based on the table above, it can be seen that the level of accuracy refers to the extent to which the translation has the same ideas for aBsuinya and has no meaning distortion. Terminology, translation errors, omissions, additions are some of the problems associated with the accuracy of the translation (Nababan, 2004). Some distortions of meaning indicate that the text is considered inaccurate, while some are omitted or even deleted and are considered inaccurate. At the acceptability level, an acceptable translation is when the reader feels like reading the source language text written in the target language (William, 2004). Relevance and naturalness are problems associated with accepting translations. Strange words or sentences that sound unfamiliar will be considered as a lacking or unacceptable translation. Whereas the readability level refers to the level of text that is easily understood. Readability can be measured by how far the reader can understand the sentence at the surface level. The need for repetition in reading indicates that the text is deemed lacking or illegible.
The form of diction and sentence is a problem related to the readability of the translation (Nababan, 1999: 64).
The results of the whole translation are assessed using the parameters of the translation rating category based on the theory of Rochayah Machali (2000;p.119-120) as follows: There is no distortion of meaning; there is a literal translation that is rigid, but relatively no more than 15% of the entire contents of the text so that it feels too like a translation; Grammatical errors and idioms are no more than 15% of the total text. There are one or two grammatical / spelling errors (for Arabic there must be no spelling mistakes).
Enough Translation 46-60 (D) Feels as a translation; there are some literal translations which are rigid but relatively no more than 25%. There are some idioms and grammar errors but relatively no more than 25% of the entire text. There are one or two uses of terms that are not standard / uncommon and / or unclear.
Bad Translation 20-45 It's felt as a translation; too many rigid literal translations (relatively more than 25% of the entire text). Distortion of meaning and error of the use of the term more than 25% of the entire text.

Translation Techniques in Translating Mantra Jamuan Laut Text
The data, amounting to 82 clauses contained in the translation text of the Mantra Jamuan Laut, have been translated using the Molina & Albir (2012) translation technique. There are 11 translation techniques used by the five translators in translating Mantra Jamuan Laut Malay language spell text into English. The frequency of use of these translation techniques can be seen in table 5 below: From the frequency of the number of uses of the translation techniques above it can be seen that the fourth most dominant translator applies literal translation techniques 46 times. Overall it can be concluded that the most dominant translation technique used by the five translators is a literal translation technique 122 times. The use of literal techniques predominately shows that words, phrases, clauses are translated literally which are centered on form and structure without any addition or subtraction in the target language as a result of translation.

Transformation Ideology In Text-Translation In The Sea District Mantra
During translation, the linguistic structure and hence ideology, can be changed, manipulated or lost due to the lack of translator's knowledge on how to transfer ideologies in the target language adequately from the language of the source text. During the translation process, the ideological position of the translator determines precisely whose ideological use. Venuti (1995) defines two types of ideology of translation, namely foreinization and domestication. Foreinization refers to the opposite translation strategy where foreign elements of the source culture are incorporated into the target language. Foreign translations are dominated by the linguistic, ethnic and ideological features of the source language, resistance to the translator's fluency norms. While the translation of domestication is characterized by the dominance of the linguistic, ethical and ideological features of the target culture, as well as by the smoothness of the text of natural syntax, obscurity, modernity of presentation and linguistic consistency. In connection with the use of literal translation techniques which are dominantly used by all translators, it can be seen that the ideology of translators is categorized as foreign. This ideology rests on the opinion that 'correct, acceptable, and good' translations are translations that are in accordance with the tastes and expectations of the target audience who want the presence of source language culture and think that the culture of the source language benefits the community (Hoed, 2006: 87 ). The purpose of translators of this effort is to provide readers with additional knowledge about foreign cultures and phenomena. On the one hand, translators are forced to maintain the culture of the source text and on the other hand they are not permitted to preserve linguistic discourse. As a result, readers do not feel comfortable reading awkward and very long sentences. The translated text can present the cultural nuances of the source language and this makes the reader aware of cross-cultural understanding.

Impact of Translation Techniques and Ideology on the Quality of Translated Texts
Based on eleven translations, the most dominant type of translation technique is Literal. This has the highest frequency used for 122 times and alienation is categorized as the ideology of translators. Through these findings, the quality of translations must be assessed for accuracy, acceptability, and legibility. Below is a description of the quality of translations: a. Accuracy In the aspect of accuracy, it covers the following three criteria: 1). Accurate The level is accurate; the assessors (rater) assess the quality of the translation by giving a score of 3, as in the translation: Bsu: Aku tahu asalmu Bsa: I know your origin Data is translated using the 'adaptation' translation technique, and is considered accurate data. The rater gave a score of 3 because the results of the translation did not have distortion of meaning and in accordance with the meaning that existed in the source language.

2). Inaccurate
At a less accurate level, the brothers assess the quality of the translation by giving a score of 2, as in the translation: Bsu: Ampun beribu ampun, Datuk Mat Kuis.

Bsa: Thousand mercy, Datuk Mat Kuis
Data is translated using conventional equivalence translation techniques, and is considered as inaccurate data. The rater gave a score of 2 because the data had a grammatical error. Text translated 'thousands of mercy' should be translated as' mercy many thousands of mercies or 'a thousand mercies'. The singular and plural forms in English affect the level of readability for the speakers of the target language.

3). Not accurate
At an inaccurate level, the rater assesses the quality of the translation by giving a score of 1, as in the translation: Bsu: Aku nak buat kenduri khidmat Bsa: I'm establishing the respecting ritual meal Example data is translated using the 'literal' translation technique; the word 'respecting' which functions as an adjective to explain the phrase 'ritual meal', should be formed as 'respected'. The rater stated that the translator did not translate the phrase 'kenduri solemnly' into accurate English.

b. Acceptance
In the aspect of acceptance, there are three criteria as follows: 1). Accepting At an acceptable level, the rater assesses the quality of the translation by giving a score of 3, as shown in the following example translations: Bsu: Terimalah persembahan ini Bsa: Please, accept this attribute Although the sample data was translated using the 'literal' translation technique, the rater stated that the translation sounded natural. Does not feel like a translation. They assume that the translation is accepted by the reader.

2). Not Accepting
At a less favorable level, rater assesses the quality of the translation by giving a score of 2, as shown in the translation: Bsu: Sedikit tanda terkenang Bsa: Although you do not show appearance The sample data is translated using the 'amplification' translation technique, and is considered as unacceptable data. The translation 'Although you do not show appearance' lacks meaning in the source language.

3). Unaccepted
At an unacceptable level, rater assesses the quality of the translation by giving a score of 1 as in the translation: Bsu: Wahai nenek air jembalang air Bsa: Oh grandmother air jembalang air The sample data is translated using the 'borrowing' translation technique, and is considered as unacceptable data. The rater gave a score of 1 because the translator did not translate the phrase 'water gnome water' into an acceptable English version.

c. Legibility
In the aspect of legibility, it covers three criteria, as follows: 1). High Readability At a high level of readability, the rater assesses the quality of the translation by giving a score of 3, for example: Bsu: Lara Badi bala mustaka Bsa: A sick and disastrous influence Example data is translated using discursive creation translation techniques. The rater stated that the translation can be read and clear to be understood and arranged properly. Translation can be read well by the reader.

2). Moderate Readability
At a moderate level of readability, the rater assesses the quality of the translation by giving a score of 2, as shown in the following translation: Bsu: Nenek yang alus bahasa alus Bsa: The invisible grandmother speak soft Although the sample data was translated using the 'literal' translation technique, the rater stated that the translation was rather ambiguous. Rater 1, 2 and 4 state that the first word 'alus' is translated not identical to the second 'alus' and has a different meaning from the source language. Meanwhile rater 3 and rater 5 assume that the translation is not ambiguous.

3). Low Readability
At the low readability level, the rater assesses the quality of the translation by giving a score of 1, for example: Bsu: Beraklah ia batang yang besar Bsa: He perches on the big log Example data is translated using modulation translation techniques. In this translation, the meaning of the source text is not visible. Translators miss the meaning of the source language. This affects the readability of the reader in understanding the text.
From the results of data analysis above of the three problem formulations in this study, the findings were in the form of 1) there are 11 translation techniques used by five translators in translating the text of the Sea Banquet from Malay into English, with the application of literal / literary techniques that dominate; 2) in relation to the most dominant literal translation technique applied by translators, it can be identified that translators use the ideology of foreinization (alienation) which maintains the authenticity of the terms in the source language in order to maintain the integrity of the real meaning, but feels foreign to the reader; 3) the impact of applying the dominant literal / literal translation technique is used 122 times in translating sea banquet texts, but the frequency counts less than 25% of its use of the entire contents of the text, then the quality rating of sea ban mantra text translation is classified as 'sufficient'.

IV. Conclusion
Translation and culture are interrelated so that translators can no longer ignore the cultural elements in a text (Durdureanu, 2011: p.1). It is impossible for translators to avoid it because a language and culture have a close relationship with each other. Techniques used by translators to overcome cultural barriers are determined by the ideology that translators have. Literal is dominantly used by translators aimed at understanding the culture of the source language. As a result, the target language reader feels uncomfortable finding some strange terms and even sounds unnatural. Because the frequency of applying the literal translation technique as the most dominant technique used is less than 25%, the quality of the translated text from the mantra text is considered as 'sufficient' (Machali, R. 2000: p. 199-120).