TRANSLATION IDEOLOGY OF FRENCH NOVELS INTO INDONESIAN IN COLONIAL AND POST- COLONIAL PERIOD

This study analyzes the differences in the expression of meaning of the colonial and postcolonial French novels and the ideology of translating French novels into Indonesian during the colonial and postcolonial periods. This study uses data from French novels and their translations into Indonesian during the colonial and postcolonial periods. The data were analyzed by using descriptive-qualitative-comparative method. The results of this study show that text message expression during colonial period is indirect due to at that time The society was under the rule of the Dutch colonialists or subaltern. In post-colonial period, the community social situation changed, people were no longer afraid to express their thoughts or they were more open so that the delivery of meaning is direct. Colonial period novels have two types of foreignization ideology, namely self-names translation and setting translation, while post-colonial period novels have three types, namely self-names translation, title translation, and setting translation. The novels domestication ideology during colonial period occurred in translation of pronouns on and the translation of kinship calls, while in post-colonial period novels it occurred in pronouns on translation, kinship calls translation, and self-names translation. The different ideology in the two novels is self-names translation.


INTRODUCTION
The Dutch colonial power had an impact on literature development in the Dutch East Indies until the early period of Indonesian independence. The colonial is related to the nature of colonialism which is the historical moment behind a nation. Colonialism has destroyed the foundations of life and culture of the colonial society, which can take the form of language imposition, slavery, cultural imitation and substitution and displacement of population. The influence of colonialism had an impact on the post-colonial period. Gilbert and Tompkins (in Allen & Soemanto, 2004: 207) argue that post-itu Aku akan Bersiul-siul" (That day I will Whistle) applying Bhabha's theory that in a post-colonial society there would be a process of mimicry and mockery. Wiji Thukul played the word "heartbreaking" by adding the word "bitter" which means very sad. This mimicry act is regarded as a form of mockery against the colonialist (New Order). For those who do not have power, the forms of mimicry and mockery in poetry are tools to stop the domination of power. From the post-colonial study above, it can be seen that there are very few post-colonial studies on translation. This paper is a continuation of the colonial-postcolonial relationship research in the field of translation.
When a person translates a text, he is transferring not only the message but also the culture. The process of transferring source language text messages is influenced by the translator culture. This is reflected in the way he understands, views, and expresses the message through the language used. The transfer of messages in the translation process is always marked by cultural differences in the source language and target language (Hoed, 2006). This difference directly places the translator in a dilemma. On the one hand, he must translate the source language text messages into the target language accurately. On the other hand, and in many cases, he has to find an equivalent which is not necessarily appropriate in the target language. According to Venuti (1995) there are two types of translation ideology, namely domestication and foreignization. Domestication refers to translations that are more inclined to the target culture and language. On the other hand, foreignization leads to translations that are more inclined to the source culture and language. Venuti argues that ideology is influenced by socio-cultural culture of the society in which translation are published and disseminated. Therefore, ideology is something that has been planned from the beginning and choosen based on certain goals. The translation during the post-colonial period is more of a cultural transfer. During the post-colonial period there are many choices of cultural elements that can be used to transfer to readers (Bassnett, 2002). The results of translation can be oriented to the source language or it can also be the target language. In other words, the translator has a choice of translation ideology, namely foreignization ideology (oriented to the source language) and domestication ideology (oriented to the target language). The actual translation does not only transfer the message from source language to target language, but also realizes it. Occasionally, the translator's ideology enters when he processes a translation product. The ideology includes the concept of 'right' and 'wrong' a translation product that is produced. The concept of 'right' and 'wrong' is influenced by several factors, one of which is culture. Since translation is seen as part of sociocultural activities, therefore translation works are part of a society culture. Ideology can be interpreted as a view or truth held by a person or society. Barthes (in Hoed, 2006) says that ideology is a myth that has been established in a community or society. The ideology adopted by a person will direct his actions in accordance with the principles of truth that he adheres to. Likewise in translation, the ideology held by the translator regarding good translation will direct every action he takes in the translation process. Venuti (1995) suggests that there are two types of translation ideology, namely foreignization and domestication. Foreignization ideology is oriented towards the culture of the source language. Translators who adhere to foreignization ideology try to maintain what is foreign and unfamiliar to the target language readers but common to the source language. For them, a good translation is one that maintains the style and cultural taste of the source language. Meanwhile, domestication ideology is oriented to the rules, norms, and culture of the target language. Therefore, translators need to know why a text is translated and what the function of the translated text is because every text produced must have a specific purpose. With domestication ideology, it is hoped that a translated work will not feel like a translation but like a new work produced by the target language itself.

Sajarwa
The problems of research can be formulated (i) how to express the meaning of French colonial and postcolonial novels and, (ii) how is the ideology of translating colonial and postcolonial novels in French into Indonesian. This study analyzes the differences in the expression of meaning and ideology in the translation of French novels into Indonesian during the colonial and postcolonial periods. The analysis focuses on the differences in the expression of meaning and ideology in the translation of colonial and postcolonial novels using data from each of the two novels. The results of this study will enrich knowledge about translation studies and are expected to inspire other researchers to continue research on the translation of colonial and postcolonial novels.

METHODS
This study uses data from two French language novels during the colonial period with their translation into Indonesian and two French novels during the post-colonial period with their translation into Indonesian. The novels are as follows, the postcolonial novel (1) Sans Famille by Hector Malot (1878)  This research applies descriptive-qualitative method. Descriptive qualitative method research aims to produce descriptive data in the form of written or spoken words from people and observable behavior. According to Creswell (2011) a qualitative research approach is research that explores information from objects/participants widely by asking questions that are general in nature, data collection is realized through the translation of the text subjectively. Meanwhile, according to Moleong (2007:6) that qualitative research is a method used to understand phenomena about what is experienced or observed by research subjects holistically, and is described in the form of words and language, in a special natural context. Descriptivequalitative method was applied to observe and interpret the different ways of expressing the meaning of colonial and postcolonial novels. For this reason, the Direct Element Cuting (BUL, Bagi Unsur Langsung) technique is applied (Sudaryanto, 1993), which divides discourse based on its constituent elements. With the BUL technique, the elements that reveal the meaning of narrative discourse will be known. In addition, this research also applies a comparative method. Comparative method is used to compare the differences in the ways of expressing the colonial and postcolonial novels as well as the ideology of translation of French novels and Indonesian novels.
The data of this research are the narrative discourse of two French novels and two Indonesian translation novels during the colonial and postcolonial periods. The stages of data collection are as follows (i) reading French and Indonesian novels, (ii) identifying French and Indonesian narrative discourse data based on how to express meaning, (iii) identifying French and Indonesian narrative discourse data based on the ideology of translation, and (iv) recording all data of both Languages. The stages of data analysis are as follows, (i) classifying and comparing data based on the meaning of the two groups of colonial and postcolonial novels, (ii) classifying and comparing data based on the ideology of translation of the two groups of French and Indonesian novels in the colonial and postcolonial periods, and (iv) interpreting the results of the comparison of the expression of the meaning and ideology of the translation (1) Disant cela, il me la mit dans la main: puis, comme je voulais me défendre d`accepter un si beau cadeau, il ajouta tristement: Tu comprends que je n'ai pas besoin de savoir l'heure ici; le temps n`est que trop long; je mourrais à le compter. Adieu, mon petit Rémi; embrasse-moi encore un coup; tu es un brave garçon, souviens-toi qu`il faut l'être toujours. ( After saying this, he showed me the watch. For the sake of my father's refuse because it is of no use. If you look at the time here as well, it will certainly feel al of the gift, then Mr. Peter said sadly: Here you do not need to have a watch, like that time will be longer. Bringing this worthless thing, Remi, will serve as a warning sign. Come here, father, hug you, because soon we will have to separate

FINDINGS How to Reveal the Meaning of Colonial and Post-colonial Novels
During the colonial period the message expression is indirect, for example, to express the meaning of 'will hug' is expressed by the statement Adieu, mon petit Rémi; embrasse-moi encore un coup; tu es un brave garçon with translation 'Marilah kemari bapak peluk akan dikau' (Come here, I hug you) and to express the meaning of 'for Remi to receive a watch from his father' expressed in the sentence Tu comprends que je n'ai pas besoin de savoir l'heure ici; le temps n`est que trop long; je mourrais translated le compter with translation 'Di sini tidak perlu bapak mempunyai arloji, karena tidak ada gunanya. Kalau bapak melihat-lihat waktu pula di sini, tentulah akan semangkin lama rasanya waktu itu. Bawalah barang yang tidak berharga ini, Remi, akan jadi tanda peringatan' (Here I don't need to have a watch, because it's useless. If I had a look at the time here, you would have felt as long as it would have been. Take this worthless item, Remi, it will be a warning sign), and the sentence form is long. In addition, the word divorced is used to express the meaning of "separation". At that time (in 1928) it seemed that the word separation had not been used to express the meaning of "separation" which is different from "divorce".
Meanwhile, in post-colonial novel, meanings are expressed directly as it can be seen in example (2)  (Annoyed, she threw her scarf on the floor and, tired, allowed herself to fall onto the mattress that had previously been occupied by her husband. "My children, I lay them into the hands of Allah!" While quoting a verse from the Koran, she tried to convince herself of God's power to protect her children).
In addition, in post-colonial novels, many harsh words are found, for example Je vends ma chair pour donner du plaisir aux hommes 'Kujual tubuhku untuk memuaskan para lelaki' (I sell my body to satisfy men) in data (3) below and even harsher on data (4) Sot ! disait-il , petit sot, vraiment! 'Tolol!' katanya. 'Tolol benar kamu' (Stupid!" he said. "You really are stupid.") Such harsh expressions are not found in colonial period novels.
( ("Stupid!" he said. "You're really stupid. Five-letter moron. What is phlebotomy! It's all right, isn't it? A man as brave as you who is not afraid of anything! Take a look at him now. Usually like a squirrel who likes to climb a coconut tree picking its fruit to an astonishing height).

Foreignization and Domestication Ideology
Ideology is translation orientation. Translation results may lead to source language (foreignization) and target language (domestication). Translation results are oriented to target language Self-Name as the Form of Foreignism Ideology Self-names translation results that aim to source language. This can be seen both in colonial novel translation, namely Remi in example (5) and postcolonial one, namely Vendredi in example (6) below. (Vendredi spends a lot of time making bows and arrows. At first it forms a simple bow with the softest wood such as walnut, santal, amarante or copaiba. Then based on the Chilean technique he made bows that were more complex, consisting of several pieces, which were more potent, and durable. In a simple bow he fastened the buffalo horn plate, which added flexibility to the flexibility of the wood. He succeeded in making an arrow one and a half meters long).

Setting Translation as Foreignization Ideology
The setting is a strategy in narrative discourse where there are events called foregrounding and backgrounding. Foreground is important information, part of the narrative that presents the main things that are in accordance with the story purpose (Hopper, 1979). The background is the part of the narrative that reinforces or comments on the story purpose. In examples (8) and (9) below the background position of the target text is the same as the background position of the source text.

Pronoun on as Form of Domestication Ideology
In French the pronoun on is an indefinite personal pronoun and is neutral, both in type and amount. The pronoun on is used when the perpetrator is generic. In the colonial period novels, the pronoun on is translated with 'I' pronoun, while in the post-colonial novel the pronoun on is translated into Indonesian as passive form by using affix di-.

Kinship Calls as Form of Domestication Ideology
Kinship calls are calls that indicate kinship between speakers, for example, father or dad, mother or mom, etc. These kinship calls can also be a reflection of the translator, whether the translator applies foreignization or domestication ideology. In the example below, the translator uses domestication ideology, both the data from the colonial period text (12) and the post-colonial data text (13). Kinship calls in data (12) Je 'saya' (I) but in translation the call of 'bapak' (father) is used. In the Javanese cultural system, there is an obligation to teach or educate children. The kinship call of father is used due to the father 'je' wants to teach his calling to the father by placing the father's position as if he were the son who called his father, father did not call him je 'saya' (I). As for data (13) Madame Bovary mère translates to 'mother/mom Bovary'.
(12) Et j'ai grondé Catherine de ne pass t'avoir amené avec les enfants (SF 1878: 12) Bapak sudah marah pada Catherina, karena ia tidak membawa engkau bersama-sama dengan adik dan kakakmu sekalian (SB 1923: 10) (I already angry to Catherine, because she did not bring you along with your brothers and sisters) a. Now everything in her household was allowed to drag on. And Madam Bovary was amazed at the change when she came to Tostes and stayed a few days during the fast season. b. Emma that used to be so neat and fine. c. Now days without dressing up, wearing long grey cotton socks. d. Over and over Emma said they had to save money …

Self-names Translation as Domestication
Self-names translation in post-colonial translation novel uses Indonesian name, namely L'hôtel du Lion d'Or 'Hotel Singa Emas' and Mme veuve Lefrançois 'Nyonya Janda Lefrançois'.

DISCUSSION
This section will analyze the differences in the expose of colonial and postcolonial texts. The example below shows that there are differences in the expression of colonial and post-colonial texts. During the colonial period, the messages expression is indirect and the sentences are long. Meanwhile, postcolonial text published in 1979 in data (2), it is seen that the message expression is also indirect or even less clear. It is different from data (3) that novel in post-colonial period published in 2009, the message expression is seen directly. During the colonial period, the centralistic and authoritarian colonial government made people shackled to their movements and thoughts, therefore people could not express their thoughts, not spontaneously. From the sample data above, it can be stated that the expose of text messages during the colonial period is indirect due to at that time, the people were under the rule of the Dutch colonialists or subaltern (the marginalized or the colonized).
The similar matter also happened to the post-colonial text published in 1979, at that time the community was under an authoritarian regime so that people did not dare to express the message directly (Sajarwa, 2017). The politics of power has a great influence on language. Hooker (1996) has politicized the meaning of the languages usage. This will lead to linguistic repression. Linguistic repression is the suppression and limitation of people's freedom to express their thoughts and feelings in language (Basri, 2011). On the other hand, in post-colonial period, the community social situation changed, in which people did not feel afraid anymore to express their thoughts, and they were adaptive so that the delivery of meaning was direct. The ideological analysis towards colonial and post-colonial novels shows that there are significant differences. Foreignization ideology occurs in both colonial and post-colonial novels. Colonial period novels have two types of foreignization ideology, namely self-names translation and setting translation, meanwhile post-colonial period novels have three types, namely self-names translation, title translation, and setting translation. The difference between both of the period novels lies in titles translation, namely nobility title. The nobility title translation is not found in the colonial period novels. Translators use foreignization translation ideology due to they want to prioritize aspects of the source text by maintaining the language and culture style in the translated text as to bring the readers into the cultural atmosphere of the source text (Hoed, 2006). In other words, the translator transfers the culture of the source text to the culture of the target text. Colonial period novels have two types of foreignization ideology, namely self-names translation and setting translation, meanwhile post-colonial period novels have three types, namely self-names translation, title translation, and setting translation. The difference between the two colonial and post-colonial novels lies in titles translation, namely nobility title. This proves that the influence of the Dutch colonialists continued even after the proclamation. The influence is not only through discursive power but also non-discursive power, namely military, economic, and cultural power (Faruk, 2007: 366-8).
Domestication ideology also occurs in both novels during colonial and post-colonial periods. Domestication ideology, which is oriented towards the target language, prioritizes the readability of the translated text so that many terms from the source text are replaced according to the culture of the target text (Venuti, 1995: 15). The novels domestication ideology during the colonial period occurred in pronouns on translation and kinship calls translation, while in post-colonial period novels, it occurred in pronouns on translation, kinship calls translation, and self-names translation. The different ideology in the two novels is self-names translation. As stated above, the domestication ideology is oriented towards the target language and culture for the purpose of presenting a translated text that is easy to read and understand by the target readers. In this study, it was found that the use of pronoun on which was translated domestically into Indonesian was not in the form of a pronoun but in the form of structure, namely passive form with affix di-and ter-. Thus, there is a formal misalignment in the translation. Source Text and Target Text do not have the same category. In this section, pronoun on is translated unequally into Indonesian. Such pronoun on is used as a storytelling tool to highlight the story or story/event and eliminate the perpetrator or weaken the perpetrator (state of affair). Self-names translation appears both as foreignization and domestication translation ideology. The emergence of selfnames translation as a foreignization ideology due to the translator wants to bring the source culture atmosphere into the target language culture, while self-names translation as a foreignization ideology due to the translator wants to highlight local aspects in the era of globalization In addition, by applying domestication ideology, it does not appear that the translated text does not look rigid and looks like the original (Venuti, 1995: 5).

CONCLUSION AND SUGGESTION
During the colonial period, the centralistic and authoritarian colonial government made people shackled to their movements and thoughts so that people could not express their thoughts, not spontaneously. The influence of the Dutch colonialists continued even after the proclamation. In the postcolonial period, community social situation changed, namely that people are no longer afraid to express their thoughts or are more open so that the delivery of meaning is direct.
Foreignization and domestication translation ideology occur in colonial and post-colonial period novels. Colonial period novels have two types of foreignization ideology, namely self-names translation and setting translation, while post-colonial period novels have three types, namely self-Sajarwa names translation, title translation, and setting translation. The difference between them lies in title translation, namely nobility title. It is oriented towards the target language and culture for the purpose of presenting a translated text that is easy to read and understand by the target reader. Colonial and post-colonial texts translation using foreignization and domestication ideology. Foreignization ideology is applied to post-colonial texts translation for self-names, title and setting, while colonial texts translation is only found in self-names translation. The novels domestication ideology during colonial period occurred in pronouns on translation and kinship calls translation, while in post-colonial period novels it occurred in pronouns on translation, kinship calls translation, and self-names translation. The different ideology in the two novels is self-names translation.