August 17, 2009
TPA: MOMOK BUAT CALON MAHASISWA?
July 7, 2009
LITERARY WORKS IN EFL TEACHING : A BRIEF OVERVIEW
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Terdapat beberapa alasan mengapa karya sastra cocok di gunakan dalam pengajaran bahasa. Salah satunya adalah bahwa karya sastra membantu siswa mengerti dan mengapresiasi budaya dan kepercayaan yang berbeda-beda. Alasan lain adalah bahwa karya sastra atau lebih tepatnya teks sastra dapat berfungsi sebagai contoh penggunaan tipe-tipe tertentu dari pola dan struktur bahasa, seperti penggunaan kosa kata dan sintaksis. Hal ini senada dengan pendapat Collie and Slater (1987) yang menyatakan bahwa sastra memiliki konteks yang kaya di mana unsur-unsur leksikal dan sintaksis dibuat lebih lama tertanam dalam ingatan.
Di samping kedua alasan di atas, sastra juga memberikan kenikmatan tersendiri bagi siswa. Sastra dapat membangun hubungan emosional dan estetis antara pembaca dengan teks, serta memberikan kontribusi terhadap perkembangan individu (Mckay, 1986). Ini pada gilirannya akan meningkatkan motivasi siswa untuk membaca lebih banyak lagi karya sastra, dan meningkatkan keterampilan berbahasa mereka, terutama keterampilan membaca.
KARYA SASTRA SEBAGAI “MOTIVATING MATERIAL”
Di berbagai negara di dunia, karya sastra bernilai sangat tinggi. Dengan alasan ini, siswa yang sedang belajar bahasa Inggris dapat mengalami suatu pencapaian nyata dalam mendalami materi-materi sastra di kelas. Jika siswa mengenal dengan baik sastra dalam bahasa ibu mereka, maka belajar sastra dalam bahasa Inggris dapat memberikan nilai bandingan yang positif.
Karya sastra penuh dengan tema-tema segar dan penggunaan bahasa yang tidak monoton. Sebuah novel atau cerpen yang bagus, misalnya, akan sangat menarik apabila melibatkan siswa dalam ketegangan-ketegangan alur cerita. Pelibatan seperti ini lebih tertanam dalam sanubari siswa dibandingkan dengan
Karya sastra memberi siswa akses terhadap kebudayaan bangsa yang sedang dipelajari bahasanya. Karya sastra dalam bahasa Inggris mencerminkan keberagaman dunia kita. Karya-karya itu ditulis oleh pelbagai penulis dengan kebangsaan yang berbeda-beda, dan dengan budaya yang sangat beragam. Dengan demikian, siswa akan mengetahui rentang budaya di mana karya sastra berbahasa Inggris tersebut dihasilkan.
KARYA SASTRA SEBAGAI PEMICU PEMEROLEHAN BAHASA
Dalam banyak negara di dunia, termasuk
Tentunya, pada tingkatan atau level bawah siswa mungkin tidak mampu memahami naskah novel atau cerpen yang otentik dalam bahasa Inggris. Pemberian tugas membaca di luar kelas, misalnya, mungkin harus diberikan sesuai dengan tingkatan kemampuan siswa. Sementara pada level yang lebih tinggi siswa kemungkinan dapat larut dalam alur cerita dari novel atau cerpen otentik sehingga dimungkinkan terjadinya pemerolehan bahasa baru. Dengan demikian, membaca karya sastra merupakan cara yang penting dalam melengkapi keterbatasan input dalam kelas. Jika tersedia materi karya sastra dalam bentuk rekaman, baik audio maupun video, siswa dapat memperoleh bahasa baru dengan cara menyimaknya.
Di dalam kelas, penggunaan naskah sastra merupakan cara yang efektif dalam mendukung kegiatan di mana siswa dituntut untuk berbagi pendapat dan perasaan, seperti diskusi dan kerja kelompok. Ini dimungkinkan karena sastra sangat kaya dalam berbagai tingkatan makna. Sebagai contoh, manakala siswa membaca naskah drama, sangat mungkin siswa menemukan banyak kata yang masih asing buat mereka. Akan tetapi, bila mereka menyimak naskah tersebut dibacakan oleh guru atau melalui kaset, mereka kemungkinan akan mampu menebak makna kata-kata baru. Tebakan-tebakan mereka terbantu oleh pemahaman mereka terhadap hubungan antara pembicara dengan intonasi yang digunakan untuk menyatakannya.
MENGEMBANGKAN KEMAMPUAN INTERPRETASI SISWA
Karya sastra, terutama puisi, sangat sering berbeda dari bentuk diskursus yang lain dan lebih sering keluar dari aturan-aturan sintaksis, kolokasi dan bahkan kohesi. Itulah sebabnya guru terkadang mengatakan bahwa dengan menggunakan karya sastra, kita menggiring mereka kepada penggunaan bahasa yang salah.
Pernyataan di atas tidak sepenuhnya benar. Yang harus dipertanyakan kepada guru adalah apakah betul naskah sastra seperti itu membingungkan siswa. Justeru dengan mengajak siswa untuk menelaah penggunaan bahasa yang lebih rumit akan menantang mereka untuk berpikir tentang norma-norma penggunaan bahasa. Dengan penggunaan bahasa yang “menyimpang”, kita membantu siswa untuk tidak hanya menyadari efek “style” khusus dalam karya sastra, tetapi juga menelaah bagaimana efek tersebut tercapai dengan cara memisahkannya dari norma bahasa.
Dalam karya sastra, ungkapan-ungkapan idiomatik mengasah kemampuan interpretasi siswa. Siswa dilatih untuk mengetahui maksud yang terkandung di belakang ungkapan-ungkapan tersebut. Sebagai contoh, dalam puisi sebuah kata dapat bermakna kiasan dan jauh keluar dari makna kamus. Pelibatan siswa dalam teks seperti itu merupakan kesempatan yang sangat bagus bagi siswa untuk mendiskusikan hasil interpretasi masing-masing berdasarkan bukti-bukti (evidence) yang terdapat dalam teks. Dengan demikian, siswa akan terbantu dalam meningkatkan kemampuan mereka dalam menyimpulkan makna yang terkandung dalam teks. Keterampilan seperti ini dapat juga diterapkan dalam situasi lain di mana siswa diperhadapkan pada situasi yang mengharuskan mereka membuat interpretasi dari pernyataan-pernyataan yang bersifat implisit.
PENUTUP
Paparan di atas merupakan secuil dari beberapa manfaat menggunakan karya sastra sebagai materi pembelajaran bahasa. Karya sastra memiliki fungsi-fungsi lain yang lebih luas. Sastra dapat memberi stimulus terhadap daya imaginasi siswa, mengembangkan kemampuan kritis mereka, dan meningkatkan kesadaran emosional mereka. Manakala siswa diminta untuk merespon teks yang diberikan kepadanya, mereka akan semakin percaya diri dalam mengungkapkan gagasannya dalam bahasa Inggris.
Ungkapan-ungkapan skeptis terhadap penggunaan karya sastra sebagai materi pembelajaran tidak seharusnya terjadi bila para guru memiliki keinginan yang kuat untuk meningkatkan kualitas pengajaran mereka. Karya sastra, seperti yang terpaparkan di atas, diyakini dapat membantu siswa dalam belajar karena karya sastra bersifat memotivasi siswa, memberi stimulus terhadap pemerolehan bahasa, serta dapat meningkatkan kemampuan interpretatif siswa.
BAHAN RUJUKAN
Cheung, C. (2001). The Use Of Popular Culture As A Stimulus To Motivate Secondary Students’ English Learning In Hongkong. ELT Journal, 55 (1), 55-61.
Collie, J And S. Slater (1987). Literature In The Language Classroom: A Resource Book of Ideas and Activities.
Gray, Ronald (2005). Using Translated First Language Literature in the Second Language Classroom. Internet TESL Journal. 11 (12)
Iskandar (1993). The Students’ Ability to Appreciate Short Stories. Unpublished Thesis. IKIP
Iskandar (2005). The Utilization of Storytelling as a Technique in Teaching Speaking. Performance. 4(1), 43-50.
Lazar, Gillian. 1993. Literature and Language Teaching. A Guide for Teachers and Trainers.
Kilickaya, Ferit. (2004). Guidelines to Evaluate Cultural Content in Textbooks. Internet TESL Journal 10 (12).
Mckay, Sandra (1986). Literature In The ESL Classroom. In R. Carter And David Nunan (Eds). Literature and Language Teaching (pp.191-198).
May 17, 2009
SHORT STORY APPRECIATION: A look at Students' Competence
Many experts have talked about language learning or language teaching; they all have talked about the theory, the principles, the approaches, the strategies, and the objective of language learning.
Robert Lado (1964) argued that one can only learn a language if deals decisively with its cultural content. And one of the aims of teaching a foreign language according to Wilga Rivers is “ to bring students a greater understanding of people across national barriers by giving them a sympathetic insight into the ways of life and the ways of thinking of the people who speak the language they are learning, and to increase the students’ personal culture through the study of the great literature and philosophy” (in Frederick, 1988: 9).
Both Lado and Rivers, therefore, seem to agree in one point, that learning a language should not be separated from the learning the pattern and values of culture of which it is a part.
Widdowson (1975) claimed that there are two levels of linguistic knowledge; the level of usage and the level of use. Usage involves a knowledge of linguistic rules, whereas use entails knowing how to use this rule for effective communication. Since literature uses language as its medium, it seems reasonable to contribute a language use.
Literature, according to Sandra McKay (in Frederick, 1988), will increase all language skills because it presents language that illustrates a particular dialect which is embedded within a social context. As such, literature deals for developing an awareness of language use. Furthermore, it can foster an overall increase in reading proficiency. If students enjoy reading literature, it may increase their motivation to interact with the text. Reading a foreign culture through literature may also increase students’ understanding of that culture and is likely to spurs their own imaginative writing.
For most students, literature can provide a key to motivating them to read in English; and for all, literature is an ideal vehicle for illustrating language use and for introducing cultural assumptions.
However, it should noted that success in using literature in language learning, depends greatly upon the selection of the text which will not be too difficult for students, either on linguistic or conceptual level. Literature, therefore, should be taught when the students are advanced in their control of the language, and their understanding of the culture and literature.
According to Lado, finding a way to prepare students to understand and experience a particular piece of literature is likely to be the teachers’ responsibility. One way of doing this is to treat vocabulary before hand, so that when the piece of literature is read, it can be read, understood, and appreciated (1964: 142).
For the English language teachers and lecturers, although the students do not yet fluently express their English, either in speaking or writing, they are still able to comprehend when they discuss a piece of literary work, since they come from a society which has its own literature. They have read and studied poems, plays, novel, or short stories in their own language. Hence, they are familiar with the elements and forms of literature written in their native language.
At the English Department of the State University of Makassar, in particular at the English Literature Study Program, the current condition of the teaching of literature is promising enough since the program offers several courses on literature; namely: Introduction to Literature, Prose 1 and Prose 2, Poetry 1 and Poetry 2, Drama 1 and Drama 2, Comparative Literature, Creative Writing, and Australian Literature. However, compared to linguistic aspect, the portion of literature is deliberately low. This is proved by the fact that only 10 (16,67%) courses deal with literature.
This study was conducted to have a description on the students’ ability in short story appreciation by means of objective approach, and to get to know whether their ability varies in appreciating different kind of short stories. By objective approach the emphasis of the appreciation is on the literary work itself as an autonomous structure. This means that the literary work is just analyzed from the elements that build it up. The reason why this study was conducted is a prior confirmation for lecturers of English in order that they are able to treat the students properly based on the students’ needs. It can also become a proof of a promising condition of the teaching of literature at the English Department.
PERTINENT LITERATURE
The Classification of Short Stories
Short story can be classified according to its emphasized element. The emphasized element determined the action of the story (Sumardjo, 1984: 70). Hence, short story can be classified into five; namely:
· Characteristic short story; that is the short story describing certain aspect of human characteristics, such as stingy, honest, ashamed, and so on,
· Plot short story; emphasizing the happening of a very exciting event,
· Thematic short story; emphasizing the theme,
· Setting short story; tends to describe the background location where the story takes place, and
· Situational short story; that is the short story seemingly having no story at all, but it is interesting because of the situations described by the author.
Short Story Appreciation
Lexically, the term “appreciation” means the recognition of feelings or sensitiveness of inner mental, the recognition of aesthetic values grown up by the author, or the sense of satisfaction and judgment of aesthetic values developed by the author (Gove, 1969: 105).
Appreciating literary works, including short stories, is not just a brief activity; that is to say that the reader does not only understand the story he reads but he ought to do this continuously. An appreciator must be able to understand and evaluate all aspects that build up the story (Tanuwijaya, 1986:18).
According to Wardani, the process of literary appreciation can be divided into four levels; namely:
· Level of likeness; where the students begin to have an interest in reading literary works.
· Level of enjoyment; where the students begin to have an enjoyment when they read literary works due to the growth of their understanding
· Level of reacting; where the students begin to offer their opinion or comment on a certain literary works they enjoy
· Level of producing; where the students begin to create literary works. (1981: 1).
To be able to appreciate literary works, an appreciator, besides having to understand the language used in the works he appreciates, he must also involve his imagination, interpret the meanings of the work, and avoid any prejudice to the literary works that he reads.
In communicating to literary works, an appreciator must be open minded. That is to say, an appreciator should not inflict his prejudice toward the author through his work, and toward historical background of the works he appreciates. Literary works, whether comes from the East or the West, does not matter for a good appreciator. Then, for further communication, the literary work should be regarded as a subject.
Every reader has different ability in appreciating literary works. This depends much on their educational or knowledge background. If an appreciator has only little background knowledge on literature, consequently he has low ability to appreciate literature. Whereas, an appreciator with sufficient background knowledge on literature will have fair ability, and in such a manner, if he has good background knowledge, he will have high ability to appreciate it (Badrun, 1989:135).
Approaches to Appreciation
In appreciating short story, we cannot deny that we will have different view and interpretation on a certain story. One factor controlling this matter is that we might employ different approaches in appreciating it.
M.H. Abrams (1953) argued that there are four approaches that can be employed in appreciating literary works. They are expressive, pragmatic, mimetic, and objective approach.
Expressive approach focuses on the role of the author as the creator of the literary works. It is basically derived form principle that literary work is the author’s expression. It is resulted from a creative process of the author based on his perception, his thought, and his feelings. The main case in this approach is the author’s psychological process.
Pragmatic approach focuses on the role of the reader as man of response and enjoyment. It sees the advantages or the functions of literary works. A success literary work is one which offers some advantages to the reader. It should be advantageous and enjoyable, for the two characteristics are the power of interest of literary work.
Mimetic approach emphasizes on the connection between literature and reality. In other word, we can say that this approach sees the relevance of the literary work to the real life that we experience.,
Objective approach emphasizes on the literary work itself as an autonomous structure. This means that the literary work is just analyzed from the elements that build it up. In other word, this approach emphasizes the literary work as a system. Hence, to comprehend the literary work means that we have to appreciate it totally.
RESEARCH METHOD
This study employs descriptive method. It aims at giving description on the students’ ability to appreciate short stories and to identify whether their ability varies in appreciating different kind of short stories.
The research subjects are the English major students of State University of Makassar of the fourth semester. The number of the population was 172. They were from two study programs, namely English Education (112), and English Literature (60 students). The sample was the fourth semester students of Class B of English Literature Study Program of State University of Makassar which consisted of 30 students. They were selected purposively.
This study employed a competency test which is based on Moody’s test of appreciation which consists of four levels of category; namely informative, conceptual, perspective, and appreciative category. The order of these categories shows the level of difficulty. Hence, appreciative category is the most difficult of all categories (in Wardani, 1981: 28). The test was constructed by using two short stories of different kind, namely plot short story entitled “The Boar Hunt” by Joze Vasconcelos and characteristic short story entitled “Like a Bad Dream” by Heinrich Boll. Each short story has five questions on each level of category and marked 10 at maximum for each number.
The data obtained from the test was scored manually, tabulated, and then analyzed into percentage and mean analysis. The scores of the students for each level of category were classified into five levels. Score 0-10 was classified “very low”, 11-20 (low), 21-30 (fair), 31-40 (high), and 41-50 (very high).
Thus, the classification of the students’ total scores obtained through the test was divided into five: Score 0-40 was classified “very low”, score 41-80 was classified “low’, score 81-120 was classified “fair’, score 121-160 was classified “high”, and score 161-200 was classified “very high.”
FINDINGS AND DISCUSSION
Findings
This section deals with the presentation of the data gathered from the research instrument.
A. The Students’ Score on Plot Short Story
· The students’ informative competence
Three students (10%) got very high score, 20 (66,67%) got high score, and seven (23,33%) got average score. Consequently, none of them got low or very low score. The total score of the students on the informative test is 1120. This shows that the mean score is 37,33 which falls into “ high” classification.
· The students’ conceptual competence
13 students (43,33%) got high score, and 17 (56,67%) got fair score. The total score of the students on the conceptual test was 850. The mean score is 28,33 which falls into “fair” classification.
· The students’ perspective competence
Two students (6,67%) got high score, 13 (43,33%) got average score, and 15 (50%) got low score. The total score of the students on the perspective test was 735. The mean score is 24,5 which falls into “fair” classification.
· The students’ appreciative competence
14 students (46,67%) got very low score, 12 (40%) got low, and four (13,33%) got fair score. The total score of the students on the appreciative test was 479. The mean score is 15,96 which falls into “low” classification.
B. The Students’ Score on Characteristic Short Story
· The students’ informative competence
Two students (6,67%) got very high score, 24 (80%) got high, and four (13,33%) got fair score. Consequently, none of them got low or very low score. The total score of the students on the informative test is 1100. This shows that the mean score is 36,67 which falls into “high” classification.
· The students’ conceptual competence
13 students (43,33%) got high score and 17 (56,67%) got fair score. The total score of the students on the conceptual test was 806. The mean score is 26,86 which falls into “fair” classification.
· The students’ perspective competence
Three students (10%) got high score, 12 (40%) got fair score, and 15 (50%) got low score. The total score of the students on the perspective test was 689. The mean score is 22,96 which falls into “fair” classification.
· The students’ appreciative competence
15 students (50%) got very low score, 10 (33,33%) got low, and five (16,67%) got fair score The total score of the students on the appreciative test was 470. The mean score is 15, 67 which falls into “low” classification.
Discussion
The discussion of the result of data analysis is divided into two parts in accordance with the classification of the two short stories students appreciated.
A. The Ability of the Students to Appreciate Plot Short Story
The findings show that the highest mean score is 37,33 which belongs to the informative test, followed consecutively by conceptual test (28,33), perspective test (24,5), and appreciative test (15,96). It means that the students’ informative ability is better than the other three. Their conceptual ability is better than their perspective ability. Their perspective ability is better than their appreciative ability. This is relevant to the level of the difficulty of each test category, where the appreciative ability is the most difficult of all. The total score of the students for all categories is 3184, and the mean score is 106,13 which falls into “fair” classification. It means that the students have fair ability in appreciating plot short stories.
B. The Ability of the Students to Appreciate Characteristic Short Story
The findings show that the highest mean score is 36,67 which belongs to the informative test, followed consecutively by conceptual test (26,86), perspective test (22,96), and appreciative test (15,67). It means that the students’ informative ability is better than the other three. Their conceptual ability is better than their perspective ability. Their perspective ability is better than their appreciative ability. The total score of the students for all categories is 3065, and the mean score is 102,17 which falls into “fair” classification. It means that the students have fair ability in appreciating characteristic short stories.
CONCLUSION AND SUGGESTION
Conclusion
Based on the result of the two kinds of short stories above, it can be concluded that the English major students of State University of Makassar have fair ability in appreciating short stories. The result also shows that there is no significant difference in their ability to appreciate the two kinds of short stories.
However, their ability varies on the four levels of competence. Their informative ability is the highest of all, followed consecutively by conceptual, perspective, and appreciative competence. This is not surprising since appreciative competence is the most difficult, followed consecutively by perspective and conceptual competence. The easiest one goes to the informative competence.
Suggestion
To be idealistic, it is expected that the students get very high result in their test. Their ability in each level of the test should get balanced, in order to achieve perfect appreciation. Students should be directed to read more short stories where the appreciation is likely to achieve its perfection.
Since this study merely gives a description on the students’ ability to appreciate short stories by means of objective approach without taking into account other variables that might affect their ability, the writer recommends that it should be further study conducted, preferably by other approaches, in order that we can get a more comprehensible result.
BIBLIOGRAPHY
Abrams, M.H. (1953). The Mirror and the Lamp: Romantic Theory and the Critical Tradition. London: Oxford University Press.
Badrun, Ahmad. (1989). Teori Puisi. Jakarta: P2LPTK.
Frederick, J.Tirajoh (1988). English Poetry: An Introduction to Indonesian Students. Jakarta: P2LPTK
Gove, Bobcock. (1969). Webster New International Dictionary. New York: G&O Meriam Company.
Hall, James B. (1965). The Realm of Fiction: 65 Short Stories New York: McGraw Hill,
Kenney, William. (1966). How to Analyze Fiction. New York: Monarch Press.
Sumardjo, Jakob. (1984). Memahami Kesusastraan. Bandung: Alumni.
Tanuwijaya, Solchan et al. (1986). Penelitian Kemampuan Apresiasi Murid Kelas III SMP di Jawa Timur. Jakarta: Depdikbud.
Wardani, I.G.A.K. (1981). Pengajaran Sastra. Jakarta: Depdikbud
Widdowson, H.G. (1975). Stylistic and the Teaching of Literature. New York. Longman Group Limited.
May 8, 2009
THE CULTURE THE LEARNER BRINGS: A Bridge or a Barrier?
Learning a foreign language implies an intercultural learning. In other words, culture largely affects the way of learning a foreign language. This paper briefly discusses the situation of learning a foreign language where the teacher and the students come from different cultural backgrounds. Predominantly, the teacher is a ‘native speaker’ of the target language, and is teaching foreign language students. In such cases, teacher and students have different cultural experiences and expectations. These cultural situations are very common around the world today, and may lead to be a bridge or a barrier in foreign language learning.
The Cultures of Communication
There are two chief terms applicable to the cultures of communication, namely low-context culture (LCC) and high context culture (HCC) (Hall, 1976). Western cultures are usually perceived as low context, whereas Eastern cultures are high context. LCC relies very much on verbal communication. On the other hand, HCC tends to be non-verbal. In HCC, people use only few words since what is left unsaid is often more important than what is said.
Another feature of LCC is that people tend to be specific and straightforward. In HCC, people tend to express their ideas in a spiral way, hence the hearers have to conclude themselves what the speaker is saying. In addition, people tend to speak in a euphemistic style (Nurkamto, 2001).
The cultures of communication associated with foreign languages are part of the target in the language classroom. Students need to learn the cultural ways in which the speakers from the learned language communicate. Strictly speaking, if the students learn English, they need to understand the concept of LCC since English is regarded as a low-context language.
Western and Eastern Cultures of Learning
To speak of ‘western’ cultures of learning is simply to generalize since there are massive distinctions among western countries, including the core of English-speaking countries. Similarly, ‘eastern’ cultures vary from country to country, but they share some common cultural background.
In learning a language, western cultures promote the development of skills for communication. Much attention is paid to learning contexts and students needs. Classroom environments are influenced by learner-centred notion and a task-based approach. There is a strong focus on classroom interaction and student participation as ways of learning and developing skills related to the functions and uses of language.
Meanwhile, eastern cultures generally perceive learning as the transmission of knowledge. An instance can be seen from Chinese culture of learning a language that is mainly concerned with the mastery of knowledge of grammar, and vocabulary gained from two sources, teacher and textbook. Similarly, this way of learning had become state of the art for decades in Indonesia, especially until the early 90s. Though this culture of learning is said to have changed in the curriculum, it remains practiced in many parts of the country.
Another contradictory fact is the way western teachers perceive eastern students and vice versa. Attempting to apply communicative approach, western teachers will mostly find that students are weak at oral communication. They are unwilling to work in groups and prefer to work individually. Students are seen as shy and passive, and mostly practice “parrot-learning”.
On the other hand, students may perceive themselves as being active by paying attention to their teachers. They do not perceive themselves as “shy’, rather they regard themselves as being cooperative to teachers. They cooperate by not asking questions or ask for help since they consider them burden for teachers. They are reluctant to ask questions because they are afraid of making silly questions. Beside that, they don’t want to be perceived as “showing off” if they ask smart questions.
In Indonesia, for instance, those practices are much or less affected by certain traditional cultures. In Javanese, we recognize some cultural teaching like “manut-lan-miturut (always obey), ewuh-pakewuh (save face), and sabda pendita ratu (elders always true). Manut-lan-miturut teaches us that the more we obey our elders the better children we are. In Ewuh-pakewuh, it is rude and ashameful to have different opinion with our elders, and in sabda pandito ratu, it is said that the elders consider themselves, or are considered, to be always true.
In a more specific example, the rhetorical structure of writing between the Eastern and Western students detectably differ. Eastern students might get difficulties to follow the English system of paragraph development. An English paragraph may begin with a topic statement, followed by sub divisions of the topic, and each division is supported by examples and illustrations. On the other hand, Eastern students’ writing is marked by what may be called an approach by indirection (Kaplan, 1980). In this kind of writing, the development of paragraph is said to be “turning and turning in a widening gyre”. The gyres turn around the subject and show it from many angles, but the subject is never looked at directly.
Bridge or Barrier
Examples above indicate that there is a strong tendency that the culture the students bring to class will be a barrier rather than be a bridge. Students, for instance, may find themselves in a distressing situation when they are “forced “ to work in group. They consider that such method is “fruitless” since it wastes time, and they risk of learning errors from their peers. They rely very much on teacher’s explanation. They expect to take something useful home after class so that they could review and practice it.
In terms of question, the western teachers encourage students to ask questions in class. This shows that the students are actively participating and learning. Students’ perspective is different. They are not active in verbal way. Rather, they show their participation by listening and thinking. They would rather ask questions personally after class is over.
Students will be more “puzzled” when they discover that they got low mark on their writing which they consider excellent since they are carefully written or formatted, whereas teachers gave good mark to those that seem written quite the reverse.
Win win Solution
To bridge the different perceptions and attitudes above, we recognize a so called “cultural synergy model”. This model suggests the need for mutual understanding of different cultures, communication styles, and academic cultures. It does not mean that the diversity and variety will be merged into one. Teachers and students from different cultures need to develop an attitude of being willing to learn, understand and appreciate other’s culture without having to lose their own status, role, or cultural identity. In other words, not only the students who need to understand the cultures of the teachers, but also the teachers need to understand the cultures of students.
References
Hall, Edward T. 1976. Beyond Culture. Anchor Press. New York.
Kaplan, Robert B. 1980. Cultural Thought Patterns in Inter-Cultural Communication. In K. Croth (editor) ……………….. as a Second Language. 2nd edition. Winthrop Publishers Inc. Cambridge.
Jin, Lixian & Cortazzi, M. 1998. The Culture the Learner Brings: A Bridge or A Barrier? In M. Byram & M. Fleming (editor) Language Learning in Intercultural ……………….Ethnography. CUP. California.
Nurkamto, Joko. 2001. Berbahasa dalam Budaya Konteks Rendah dan Budaya Konteks Tinggi. Journal Linguistik Indonesia, 19 (2), 205 – 217.
----------------- 2003. Problema Pengajaran Bahasa Inggris di Indonesia. Journal Linguistik Indonesia, 21 (2), 287-308
April 20, 2009
WRITING ENGLISH POEMS: A Challenge For EFL Students
ABSTRACT- English poetry has a great complexity. It employs several elements: theme, imagery, tone, sound, and rhythm as the key elements; not to mention figurative languages, and connotation. This paper highlights the challenges EFL students may face in writing English poetry, and offer some practical ways in dealing with them.
From the classroom practise, the writer has detected that rhyme and rhythm are the most difficult elements for students to apply in their poems. Therefore, these two aspects are the most challenging. By encouraging to use thesaurus, ultimately students can make rhyming poems. In terms of rhythm, students are not able yet to apply a fixed metrical pattern in their poems. The patterns vary to each line of their poems.
INTRODUCTION
It is most likely that everyone is aware that poetry is the most difficult to understand among other literary works. Poetry is a special form of literature. It looks different from other forms of writing, and it sounds different. Many students say that they hate poetry, probably because it takes more effort to understand poetry than prose or play.
Meanwhile, it is quite strange when people search for an appropriate way to express their feelings, such as in times of tragedy, they naturally turn to the poem as a means of expression. We can check a daily newspaper to read examples. For a condolence, for example, people wish to put into words their feelings of loss and remembrance. We all have favourite songs, and what is a song but a poem set to music? We spend time in greeting card stores searching for the perfect card to reflect our wishes for a happy birthday, an anniversary; most of these wishes are written in verse form.
Sometimes a poetic slogan sticks in our head for the entire day. All of these instances prove that poetry is everywhere in our everyday lives. We seem to have a need for forms of expression that include rhyme and rhythm.
Poetry can tell a story, describe an object or situation, narrate an event, or simply express feelings. Whatever the substance of the remarks and the ultimate message, poetry is characterized by linguistic elements that go beyond standard sentence structure.
Initially, poetry might be defined as a kind of language that says more and says it more intensely than does ordinary language. William Wordsworth defined poetry as "the spontaneous overflow of powerful feelings, recollected in tranquillity" (cited in Kennedy and Gioia, 1995). Poetry is the most condensed and concentrated form of literature, saying most in the fewest number of words.
Poetry is language whose individual lines have a higher voltage than most language has. It is language that grows frequently incandescent, giving off both light and heat. Therefore, it can be recognized only by the response made to it by a good reader.
The problem, however, is that not all of us are good readers. Poor readers will see poetry as nonsensical. How can poetry be described as moving and exciting when they find it dull and boring. To their eyes, poetry is no more than a fancy way of writing something that cannot be said more simply.
Poetry is a kind of multidimensional language. Ordinary language that we use to communicate information is one dimensional, since it is directed only at the listener’s understanding. Its one dimension is intellectual. Poetry, the language used for communicating experience, has at least four dimensions. If it is to communicate experience, it must be directed not only at the listener’s intelligence but also at his senses, emotions, and imaginations.
To put it conclusively, dealing with poetry is dealing with language at a higher level than usual. For students and teachers alike, reading, teaching and appreciating poetry is a direct means of the mastery of the language involved. It is plausible to surmise that the use of language where words, forms, images, sounds, meaning, and music are so carefully intertwined.
THE KEY ELEMENTS OF POETRY
There are several devices said to be the key elements of poetry; namely theme, imagery, tone, sound, and rhythm. Each contributes equally to the harmony of a poem.
a. Theme
The theme is the controlling idea of a literary work. The controlling idea of a poem is the idea continuously developed throughout the poem by sets of key words that identify the poet's subject and his attitude or feeling about it. It may also be suggested by the title of a poem or by segment of the poem. It is rarely stated explicitly by the poet, but it can be stated by the reader and it can be stated in different ways. The controlling idea is an idea, not a moral; it is a major idea, not a minor supporting idea or detail; and it controls or dominates the poem as a whole.
The word theme is here used to name the particular subject matter of the poem in relationship to the reader's previous observation of the life about him / her and within him / her. Theme, then, here refers to those broad generalizations and high-order abstractions which each person develops in dealing with the common experiences of life.
If we read Shakespeare’s ‘Shall I Compare Thee to a Summer Day’ or ‘My Mistress Eyes are Nothing Like the Sun’, we obviously can say that the two poems are love poems. Yet, his ‘No Longer Mourn for Me when I am Dead’ or ‘Fear No More the Heat O’ the Sun’ has a death theme, as indicated by the titles.
b. Imagery
To easily interact with poetry, we have to understand how the poet uses image to convey more than what is actually said or literally meant. We speak of the pictures evoked in a poem as 'imagery'. Imagery refers to the "pictures" which we perceive with our mind's eyes, ears, nose, tongue, skin, and through which we experience the "duplicate world" created by poetic language. Imagery suggests the meaning and truth of human experiences not in abstract terms, as in philosophy, but in more perceptible and tangible forms. This is a device by which the poet makes his meaning strong, clear and sure. The poet uses sound words and words of color and touch in addition to figures of speech. As well, concrete details that appeal to the reader's senses are used to build up images.
Although most of the image-making words in any language appeal to sight (visual images), there are also images of touch (tactile), sound (auditory), feeling of physical action (kinesthesia), images of using one sense to evoke another (synaesthesia), taste (gustatory), and smell (olfactory). The last two terms in brackets are mainly used by lovers of jargon. An image may also appeal to the reader's sense of motion.
An image may occur in a single word, a phrase, a sentence, or an entire short poem. To speak of the imagery of the poem—all its images taken together—is often more useful than to speak of separate images.
Another thing to remember about imagery is that the image needs to be particular and specific. Instead of saying tree; we would better say aspen or oak or banyan. Rather than saying bird, it is better to say toucan. When we say toucan, we actually help to set the scene because toucans live only in jungle.
Imagery is certainly an effective way of recalling obvious experiences. It is also used by the poet to convey emotion, to suggest ideas and to cause a mental reproduction of sensations.
c. Tone
Tone, in literature, may be defined as the writer's or speaker's attitude toward the subject, the audience, or toward herself/himself. In poetry tone is important. We cannot really understand a poem unless we accurately sense whether the attitude it manifests is playful or solemn, mocking or reverent, calm or excited. But the correct determination of tone is much more delicate matter than it is with spoken language, for we do not have the speaker’s voice to guide us. We must learn to recognize tone by other means. Almost all the elements of poetry go into indicating its tone: connotation, imagery, and metaphor; irony and understatement; rhythm, sentence construction, and formal pattern.
d. Sound
The sound patterns of poems are classified into three: alliteration, assonance, and rhyme.
English poetry has alliteration, which can be defined as a succession of similar sounds. Alliteration occurs in the repetition of the same consonant sound at the beginning of successive words, or inside the words.
Repetition that occurs at the beginning of successive words is popularly called initial alliteration, while the occurrence inside the words is called internal alliteration or hidden alliteration. For example: “round and round the rugged rocks the ragged rascal ran” is initial alliteration. Hidden alliteration can be seen in the following excerpt from Milton’s Paradise Lost, as cited in Kennedy and Gioia (1995) :
On sudden open fly
With impetuous recoil and jarring sound
The infernal doors, and on their hinges grate
Harsh thunder, that the lowest bottom shook
Of Erebus
Alliteration does not depend on spelling. Phantom alliterates with flower, but not with pneumonia; cease alliterates with scissors but not with chime. Might alliterates with main, hide with hair, fit with foe, bold with brass, etc.
Most poets save alliteration for special occasions. They may use to give emphasis, as George Herbert does in his “Virtue”, as cited in Hurford (1996) :
Sweet day, so cool, so calm, so bright
The bridal of the earth and sky
Alliteration can also be a powerful aid to memory. The tongue twisters like: Peter Piper picked a peck of pickled peppers and She sells sea shells by the sea shore or common expressions like: green as grass, tried and true, and from stem to stern, are relatively hard to forget.
In addition, the use of alliteration can help to create a connection or a contrast between ideas, but sometimes, it is used merely for decoration and makes little contribution to the meaning of the whole poem.
If alliteration is to repeat the sound of a consonant, assonance is to repeat the sound of a vowel. Like alliteration, assonance may occur either initially or internally. For example: all the awful auguries, and a mind at peace with all below, are initial assonance, while Edmund Spenser’s “her goodly eyes like sapphires shining bright, and her forehead ivory white, are internal assonance. Assonance can also help make common phrases unforgettable, such as: eager beaver, and holy smoke. Like alliteration, it slows the reader down and focuses attention.
Another sound pattern is rhyme. Although much English poetry is unrhymed, rhyme is one means to set poetry apart from ordinary conversation, and bring it closer to music. A rhyme occurs when two or more words or phrases contain an identical or similar vowel-sound (usually accented), and the consonant-sounds that follow the vowel-sound are identical, as in hay and sleigh, and prairie schooner and piano tuner. From these examples it can be seen that rhyme depends not on spelling but on sound.
Like other patterns of sound, rhyme can help a poet to group ideas, emphasize particular words, and weave the poem together. It can start reverberations between words and can point to connections of meaning.
To have an exact rhyme, sounds following the vowel sound have to be the same: red and bread, wealthily and stealthily, walk to her and talk to her. If final consonant sounds are the same but vowel sounds are different, the result is slant rhyme (imperfect rhyme): sun rhyming with bone, moon, rain, green, gone, thin. A slant rhyme can help a poet say some things in a particular way. It works especially well for disappointed let-downs, negations, and denials, as in Blake’s couplet, as cited in Kennedy and Gioia (1995) :
He who the ox to wrath has moved
Shall never be by woman loved.
If the rhymed words or phrases have the same beginning and ending consonant sound but different in vowel, the result is consonance; as in chitter and chatter, spoiled and spilled. End rhyme comes at the ends of lines, internal rhyme within them. Most rhyme tends to be end rhyme. A poet may employ both end rhyme and internal rhyme in the same poem, as in Robert Burn’s satiric ballad “The Kirk’s Alarm”:
Orthodox, orthodox, who believe in John Knox
Let me sound an alarm to your conscience
There’s a heretic blast has been blawn i’ the wast
That what is not sense must be nonsense
Masculine rhyme is a rhyme of one-syllable words (jail, bail), on stressed final syllables (in words of more than one syllable): divorce, or horse with remorse. Feminine rhyme is a rhyme of two or more syllables, with stress on syllable other than the last: turtle with fertile, gladness with madness. Thomas Hood’s The Bridge of Sighs contains feminine rhymes of three syllables:
Take her up tenderly
Lift her with care
Fashioned so slenderly
Young, and so fair!
If the spellings look alike but pronunciations differ, the result is eye rhyme, as in rough with dough, idea with flea, or Venus with menus. Strictly speaking, eye rhyme is not rhyme at all.
e. Rhythm
Rhythm or meter is the repetition of stress within a poem. It is the entire movement or flow of the poem as affected by rhyme, stress, diction and organization. The meter of a poem emphasizes the musical quality of the language and often relates directly to the subject matter of the poem. In most poems, the lines are written according to patterns of rhythm. Poetic meter is the measure of a line of poetry. It is rhythm that can be measured in poems, as in the following example:
I came, I saw, I conquered.
The repeated pattern of unstressed to stressed syllables in the above line tends to move the reader forward, pushing him through the line in a rhythmic, methodic way. This adds to the meaning of the line, implying that the speaker came, saw and conquered quickly and methodically without much thought or emotion.
To make ourselves aware of meter, we need only to listen to a poem, or sound its words to ourselves. If we care to work out exactly what a poet is doing, we scan a line or a poem by indicating the stresses in it. Hence, the art of doing this is called scansion. Scansion is the act of making a poem to show the metrical units of which it is composed. It means any attempt, by signs, to indicate the beat of a line of poetry and to mark off the division of feet.
The smallest of these metrical units is the 'syllable'. English syllables are two kinds: accented or stressed, and unaccented or unstressed. An "accented syllable" requires more wind and push behind it than an unaccented; it also maybe pitched slightly higher or held for a slightly longer time.
After the syllable, the next largest metrical unit is the 'foot', which is group of two or more syllables. The six common kinds of feet in English metrics have been names derived from Greek, as cited in Perrine (1969):
1. IAMBIC foot consists of unaccented syllable followed by an accented. It can be heard in such words as “because, hello, Elaine”.
2. TROCHAIC foot consists of an accented syllable followed by an unaccented. These are trochaic words: answer, Tuesday, Albert.
3. DACTYLIC foot consists of an accented syllable followed by two unaccented syllables. You can hear the dactylic beat in these words: beautiful, silently, Saturday.
4. ANAPESTIC foot consists of two unaccented syllables followed by an accented syllable. These words are anapestic: cavalier, tambourine, Marianne.
5. SPONDAIC foot consists of two accented syllables.
6. PYRRHIC foot consists of two unaccented syllables.
The next largest metrical unit is the 'line'. A line is the regular succession of feet, and, though it is not necessarily a sentence, it customarily begins with a capital letter. The number of feet in a line of verse determines the measure or meter. Most poems are not built on a fixed meter, but rather on a combination of meters and variety of them. A line containing only one foot is called a "monometer"; one with two feet, a "dimeter" line; and so on through "trimeter", "tetrameter", "pentameter", "hexameter", "heptameter", and "octameter".
Must a poem have a meter? A large number of poets, especially in the early years of the twentieth century, answered this negatively. Their poems, written in rhythmical language but not in traditional meters, are called 'free verse'. Nonmetrical poetry is called free because the poet has freed himself from conforming himself to the set of metrical patterns. Free verse must not be confused with "blank verse', which is the customary label for iambic pentameter without rhyme. Unlike the free verse, blank verse has a regular metrical pattern.
Meter has two functions. First, it makes poem pleasurable because it is intrinsically delightful. In addition to making a poem enjoyable, meter makes it more meaningful. It is a part of the total meaning -- a part that cannot always be described in words, but can always be felt and is always lost when a poem is paraphrased or when it is translated from one language to another.
Most English meter is classified according to the same system as Classical meter with an important difference. English is an accentual language, and therefore beats and offbeats (stressed and unstressed syllables) take the place of the long and short syllables of classical systems. In most English verse, the meter can be considered as a sort of back beat, against which natural speech rhythms which vary expressively.
CHALLENGES IN CLASSROOM
For the last two years in my poetry class, I always assign students undertaking the course to be able to produce a piece of poem to apply theories they have learned. The poem they produce should apply one or two of the elements described above. Of all the elements, most students feel that rhyme and metrical pattern are two difficult things to apply in their poetry.
In dealing with those problems, I initially let them make their free verse poems. They are free to arrange their own poems no matter if they look like prose. The next step is the rearrangement of those words until they fit to either rhyme or certain metrical pattern. Very often, after the students have rearranged their words, the poems are still far from either rhyme or any metrical pattern. Therefore, I encourage them to do some revision. At this step, the students can alter to fit their poems to rhyme or a certain meter.
In terms of rhyme, I encouraged students to use thesaurus. Thesaurus is available at the computer, so it easier for students to utilize it when they make poetry. However, this computerized thesaurus is bound to certain limitation. Frequently, students find that thesaurus on certain words are not available or not found in the computer. For this circumstance, I suggested them to use a conventional one.
To illustrate to what extent the students can go, I present the following excerpts from students’ poems.
Excerpt 1:
The sky was very dark
And the rain didn’t stop yet
Rose lost in the park
And the earth would be wet
…………………………. (Naimah’s The Lost Rose)
From this excerpt, simply we can see that the poem rhymes abab. The word “dark” rhymes with “park”, and “yet” rhymes with “wet”. There is no certain metrical pattern applied in this excerpt, though line 1 and 3, and line 2 and 4 have exactly the same number of words. Line 1 applies iambic trimeter, line 2 and 3 tend to be anapestic, and line 4 is exactly anapestic dimeter.
Excerpt 2:
…………………………………………..
An angel hold my hand and wipe my tears
I‘m forced to be strong with a smile
When I look at the sky and stars
I know you love me and still mine
……………………… (Rina Adriana’s One More Day With You”)
Though it is questionable, this student has made eye rhyme. The spelling looks alike, but the sound is very much different. The word “tears” does not rhyme with “stars”, and the word “smile” does not rhyme with “mine”. In terms of meter, line 1 applies iambic pentameter, line 2 slightly fits to anapestic trimeter, line 3 and 4 does not suit to any meter.
Excerpt 3.
…………………………
I wish you’re happy there
Live with huge dare
No more fears
No more tears
(A.A Hasaniah’s When You’ve Gone Away”)
This excerpt rhymes aabb. The word “there” rhymes with “dare”, and the word “fears” rhymes with “tears”. This student has successfully made rhymes, but it is unlikely that she has tried to fit to certain meter.
From the three excerpts above, it is obvious that students can considerably make rhyming poems. However, it is likely that students are still having problems with meter. The students seem to get difficulty in recognizing which syllables are accented and unaccented in English words although they have been equipped with dictionaries providing high explanatory support.
CONCLUDING REMARKS
Poetry is deliberately a high voltage language. In other words, poetry uses the best words in the best order. That is why, dealing with poetry is dealing with language at a higher level than usual. Words, images, sounds, and meaning are very carefully intertwined.
Students writing English poetry, at most, find that among the elements that build up the poetry, rhyme and rhythm are the most difficult to make. However, it does not mean that students cannot really make them. Thesaurus can help them deal with rhyme, while good dictionary helps them deal with rhythm.
Note: Naimah, Rina Adriana, and A.A. Hasaniah are three among 35 students undertaking “Poetry 1’ course at the English Department, Makassar State University, in Academic year 2005-2006.
REFERENCES
_______ (1992). The Australian Combined Dictionary Thesaurus. Melbourne: Oxford University Press.
Craig, Alexander. Ed (1971). 12 Poets 1950-1970. Brisbane: Jacaranda Press.
Frederick, J. Tirajoh. (1988). English Poetry. An introduction to Indonesian Students. Jakarta: Depdikbud
Hurford, Christopher. Ed. (1996). The Giant Book of Favourite Verse. London: Magpies Book Ltd.
Kennedy, X.J & Dana Gioia. (1995). Literature: An Introduction to Fiction, Poetry, and Drama, Sixth Edition. New York: HarperCollins Publishers
Perrine, Laurence. (1969) Sound and Sense: An Introduction to Poetry, Third Edition. New York: Harcourt & Brace and World Inc.
Wallace, Robert. (1991). Writing Poems. Third Edition. New York: HarperCollins Publishers
April 2, 2009
INTISARI DIALOG ANTARA SOCRATES DAN CRATYLUS DALAM TEKS 'CRATYLUS'
PENDAHULUAN
Ada tiga orang pelaku dialog “Cratylus” ini yakni Hermogenes (conventionalist), Socrates, dan Cratylus (naturalist). Dialog ini sebenarnya adalah satu dialog yang utuh, namun tulisan ini secara spesifik mencoba menginterpretasi isi dari dialog antara Socrates dan Cratylus. Setidaknya ada dua hal pokok yang menjadi perdebatan (baca : diskusi) dari kedua tokoh ini, yakni tentang (1) kebenaran nama (the correctness of name), dan (2) kekuatan dan kegunaan nama (the power and the use of name).
THE CORRECTNESS OF NAME
Di awal perdebatan (baca : pada saat Socrates berpaling dari Hermogenes ke Cratylus), Socrates menantang Cratylus untuk mengungkapkan gagasannya yang lebih baik menyangkut ‘kebenaran’ nama (the correctness of name) (hal.462/428b). Cratylus pada dasarnya menganut paham naturalis menyangkut nama. Dia menyetujui pendapat yang telah diutarakan oleh Socrates. Paham naturalismenya bahkan sampai pada tataran percaya bahwa jika suatu nama betul-betul nama, maka secara alami nama itu pasti benar. Dia mencontohkan nama “Hermogenes” sebetulnya tidak diberikan kepada yang Hermogenes (hal.463/429c). Hanya anggapan orang yang mengatakan demikian adanya, padahal nama itu adalah nama orang lain, yakni orang yang paling pas dengan karakter nama itu. Pandangan Cratylus itu mendorongnya untuk mengatakan bahwa seseorang tidak dapat berbicara atau mengatakan sesuatu secara salah (neither spoken nor said) (hal 463/429e), walaupun baginya ini bukanlah klaim para kaum relativis. Barangsiapa yang bicaranya tidak sesuai dengan aturan yang ketat mengenai kebenaran alamiah sesungguhnya tidak sedang berbicara. Mereka sesungguhnya hanya omong kosong saja (talking nonsense).
Bertolak belakang dengan klaim Cratylus yang ekstrim, Socrates mengemukakan sepasang argumen yang cerdas. Pertama, dia menyatakan bahwa kita dapat mengetahui bahwa suatu aksi tertentu adalah merupakan upaya untuk menamai, bahkan jika nama yang ditetapkan itu salah (hal. 465/430e – 431a). Kedua, jika nama yang benar adalah nama yang tersusun dari huruf-huruf yang meniru esensi benda yang dinamai, maka dimungkinkan memiliki nama yang lebih dari kadar yang seharusnya atau malah kurang. Nama semacam itu merupakan imitasi dari bendanya, karenanya dia merupakan sebuah nama, namun karena merupakan imitasi yang tak sempurna sehingga dia merupakan nama yang salah (hal.465/431b – hal 467/433b). Bahkan jika kita menerima bahwa terdapat nama yang benar secara alami untuk setiap benda, kita harus menerima juga bahwa ada beberapa kata yang bukan nama yang benar secara alami, tetapi tetap merupakan nama. Socrates menjelaskan bahwa penggunaan aturan-aturan konvensi untuk memberi nama pada benda diperlukan mengingat nama tidak selalu dapat ditransformasi menjadi kemiripan yang sempurna (perfect likeness) dengan benda yang dinamai. Nama benda tidak identik dengan bendanya, dia hanya merupakan representasi dari benda yang dimaksud. Oleh Cratylus, bagaimanapun adanya, representasi karena kemiripan (representation by likeness) adalah lebih baik ketimbang representasi lainnya (hal. 468/434b).
Menyangkut bunyi, untuk meyakinkan Cratylus, Socrates mencontohkan kata dalam dua bahasa (Attic = σΚηρότης dan Eretrian = σΚληρότηρ) yang artinya “kepadatan” (hal. 468/434c). Kedua nama itu nampak memiliki kebenaran alami, karena keduanya menunjukkan ciri-ciri “padat’. Kata-kata itu diucapkan sedemikian rupa supaya memenuhi kriteria “padat”. Oleh Cratylus, hal ini benar, namun hanya sebatas penggunaannya saja (custom) (hal. 469/434e).
Mendengar komentar seperti itu, Socrates memaksa Cratylus untuk menyetujui bahwa istilah “custom” atau penggunaan itu tak lebih dari konvensi. Kurang lebih Socrates mengatakan: “Jika kamu tahu bahwa yang kamu maksud “keras” atau “padat” manakala kamu mengatakan σΚηρότης, maka dengan sendirinya kamu masuk pada apa yang disebut konvensi, dan kebenaran sebuah nama adalah masalah konvensi, karena bukankah peluang penggunaan dan konvensi yang membuat huruf-huruf (serupa atau tak serupa) menyatakan benda?” (hal 469/435a) Intinya adalah bahwa nama yang tidak benar secara alami sekalipun dapat dibuat bermakna melalui konvensi. Socrates telah membuktikan bahwa terdapat nama yang bermakna dan benar, walaupun tidak benar secara alami seperti yang dipersyaratkan oleh Cratylus.
Jika berdiri sendiri, argumen Socrates tidak merusak tesis alamiah tersebut. Seorang naturalis bisa setuju bahwa terdapat beberapa nama yang dalam penggunaannya tidak benar menurut alam, dan setuju bahwa nama-nama ini memiliki kebenaran konvensional, sambil tetap bertahan pada tesa yang mengatakan bahwa terdapat satu nama yang benar secara alami untuk setiap benda.
Dalam hal angka, Socrates mempertanyakan kepada Cratylus bagaimana memperoleh nama yang mirip dengan angka-angka tersebut, jika Cratylus tidak berkenaan dengan pamakaian konvensi (hal.469/435b). Angka adalah sesuatu yang esensinya tidak dapat ditiru oleh mulut atau lidah. Lidah dapat begitu saja meluncur sesukanya, dan mulut dapat menyesuaikan dirinya untuk semua jenis bentuk, namun tetap saja mereka tidak dapat meniru kata “dua” atau “lima”. Tidak ada nama yang benar-benar benar untuk angka. Karena itu kita butuh konvensi.
Socrates condong pada pandangan bahwa nama sedapat mungkin mirip dengan bendanya. Namun dia menyadari bahwa jika pandangan seperti ini dipertahankan sama halnya dengan menyeret kapal ke pendakian berlumpur, seperti yang diisyaratkan oleh Hermogenes. Olehnya itu, dia melihat bahwa penggunaan konvensi lebih tepat dalam konteks kebenaran nama. Tentunya, masih menurut Socrates, cara yang terbaik bahwa nama seyogyanya mirip dengan bendanya, dan cara yang terburuk jika keadaan menunjukkan sebaliknya (hal 469/435c).
Sepintas, posisi Socrates cukup jelas. Dia telah menunjukkan bahwa nama-nama dari benda-benda, misalnya angka-angka, harus ditentukan lewat konvensi, tetapi jika memungkinkan kita seyogyanya memberi nama sealami mungkin. Akan sangat indah bila dikatakan bahwa semua nama kita ini benar, tetapi jika kita memaksakan untuk memakai nama yang semuanya alami, itu adalah pekerjaan yang muskil. Konvensi berfungsi pada tataran ini.
THE POWER AND THE USE OF NAME
Persoalan kebenaran nama dianggap cukup, dan Socrates berpindah pada masalah yang kedua yakni menyangkut kegunaan nama. Sejatinya, ada dua hal yang dipertanyakan oleh Socrates kepada Cratylus, yakni: “What is the power of names, and what is the use of them?” (hal. 469/435d).
Menurut Cratylus, kegunaan nama adalah member informasi. Sementara kekuatan nama (the power of names) adalah bahwa barangsiapa yang mengetahui nama sesuatu benda, pastilah dia juga mengetahui bendanya. Mengajarkan makna nama adalah cara yang terbaik dan satu-satunya dalam memberi instruksi tentang benda-benda itu (hal. 469/435e).
Klaim Cratylus di atas ditentang oleh Socrates. Ini tercermin dari hampir keseluruhan sisa dialog.
Problema pertama gagasan di atas bersifat epistemik. Barangsiapa yang mengamati atau menyelidiki benda dengan mengambil nama sebagai panduannya, maka dia berlindung pada pandangan orang-orang yang pertama memberi nama itu (hal 470/436b).
Bahasa Yunani (Attic), menurut Socrates, tidak memberi gambaran realitas yang ajeg manakala diuji oleh teori naturalistik, tetapi ada indikasi bahwa bahasa itu dikembangkan oleh orang-orang yang percaya pada doktrin Heraclitus yang mengatakan bahwa “segala sesuatu itu bergerak dan tidak diam” (hal. 438/401d). Socrates banyak memberi contoh dimana nama-nama yang diberikan oleh para pemberi nama terdahulu justeru mengindikasikan bahwa nama itu merujuk pada benda yang diam (rest), kebalikan dari benda bergerak (motion) (hal 471/437c). Dan bahkan jika pandangan yang konsisten muncul, itu hanya akan memberitahu kita apa yang telah dipikirkan oleh pemberi nama yang pertama, dan mungkin saja mereka juga salah.
Masalah kedua, jika studi tentang nama adalah satu-satunya cara untuk mempelajari realitas, maka kita tidak dapat menjelaskan bagaimana para pemberi nama itu menuju pada suatu kesimpulan. Mereka pastinya telah memperoleh pengetahuan mereka dari suatu tempat, dan bukan melalui bahasa (hal 472/438b). Terlebih lagi, jika kita hendak mencari tahu yang mana nama yang “well given” dan yang mana yang tidak, maka kita harus mencari sesuatu selain nama, sesuatu yang akan menjadi dasar kita untuk melihat yang mana diantara kedua jenis penamaan ini yang benar (hal. 472/438d). Pastinya ada cara untuk menguji benda itu secara langsung ketimbang melalui namanya. Cara langsung ini pastinya lebih superior. Hanya dengan cara melihat langsung pada bendanya sendiri yang memungkinkan kita dapat memperoeh pengetahuan yang tidak subyektif dan bias.
Pada akhir dialog, Socrates memberi penjelasan singkat mengapa dia menolak teori Heraclitus (hal. 473/439c – hal. 474/440b). Sejatinya, pendapat Socrates itu bukan dimaksudkan untuk menolak mentah-mentah pandangan Heraclitus. Dia hanya mengungkapkan sikap oposisi terhadap doktrin Heracliteanisme yang sangat dikagumi oleh Cratylus. Ini menjelaskan kepada kita sebuah contoh ketidaksepahaman filosofis, suatu jenis ketidaksepahaman yang tidak mampu secara memuaskan dipecahkan oleh penelitian-penelitian etimologis. Socrates mengisyaratkan bahwa perdebatan antara dirinya dengan paham Heracliteanisme tidak pernah menghasilkan solusi.
Kesimpulan Socrates:
Apakah dia benar menyangkut semua itu, atau apakah kebenaran berada pada pihak Heraclitus dan yang lainnya bukanlah hal yang mudah untuk diselidiki. Tapi dia meyakinkan bahwa tidak ada seorangpun dengan paham apapun yang akan meneguhkan pendapat dan pikirannya pada kekuatan nama. Dia tidak menyangkal bahwa para pemberi nama memberi nama pada benda berdasarkan gagasan bahwa semua benda bergerak. Namun, menurutnya itu adalah pendapat yang keliru. Mereka terjebak bak berada di pusaran air yang deras, dan Socrates tak ingin ikut-ikutan terjebak. Socrates menegaskan pada Cratylus bahwa bisa saja hal seperti itu benar, tetapi bisa juga salah. Olehnya itu, dia menyarankan Cratylus untuk menyelidikinya dengan lebih berani dan menyeluruh, dan tidak menerima begitu saja segala doktrin dengan mudah, mumpung Cratylus masih muda saat itu (hal. 474/440c-440d)
Mereka akhirnya saling menyemangati untuk memikirkan hal itu lebih intens dan berjanji untuk mendiskusikannya lagi bila sudah menemukan jawabannya (hal. 474/440e).
PENUTUP
Idealnya, kita menyelidiki atau mempelajari realitas tidak hanya mengandalkan nama, tetapi juga dengan melihat atau mempelajari langsung bendanya. Mengutip kata Plato: “Tidak seharusnya energi intelektual kita terkuras habis hanya untuk mencari kebenaran nama (the correctness of name)”.
BAHAN BACAAN
- Plato’s Cratylus. Accessed on December 27, 2007 at http://enwikipedia.org.
March 5, 2009
PARAFRASA, SOLUSI ALTERNATIF MENGATASI KESULITAN MEMAHAMI MAKNA PUISI BAHASA INGGRIS
Puisi adalah salah satu genre sastra yang tidak serta merta dapat dipahami dan dinikmati secara instan. Penyebabnya adalah bahwa puisi menggunakan bahasa yang multi dimensional. Di satu kesempatan bahasa yang dipakai dalam puisi adalah bahasa biasa (ordinary language) yang bermakna literal. Pada tahap ini, puisi dapat dengan mudah dipahami dan dinikmati oleh pembacanya. Akan tetapi dalam banyak kesempatan yang lain puisi justeru menggunakan verse serta menggunakan berbagai macam majas (figurative language). Verse adalah gaya bahasa klasik yang digunakan oleh segelintir kaum bangsawan di Eropa dan tidak lazim dipakai oleh masyarakat awam. Persoalan ini diperumit oleh teramat seringnya penyair menggunakan bahasa yang menyimpang dari kaidah-kaidah bahasa seperti kaidah semantis, fonologis, morfologis, sintaksis, dialektis, maupun kaidah grafologis.
Tulisan ini mengkaji problematika pemahaman puisi, khususnya puisi bahasa Inggris dan menawarkan beberapa solusi dalam mengatasi kesulitan memahaminya. Di antara beberapa kemungkinan solusi yang ada, parafrasa merupakan salah satu alternatif solusi yang menjadi fokus pada kajian ini. Kegiatan parafrasa diawali dengan mengidentifikasi kata-kata kunci (key words) yang terdapat pada puisi yang diparafrasa. Kata-kata kunci itu kemudian dianalisa makna denotatifnya terlebih dahulu dan makna konotatifnya kemudian. Dari makna konotatif inilah diperoleh gambaran mengenai maksud atau isi dari puisi tersebut. Dengan parafrasa, puisi disederhanakan ke dalam bahasa prosa (prosaic language) yang lebih mudah dicerna maknanya, yang pada gilirannya membantu pembaca untuk dapat menikmati puisi yang diparafrasa tersebut.
Pendahuluan
Memahami puisi ibarat menembus kabut pagi. Kabut pagi yang indah itu selalu menghadirkan kesamaran, keremang-remangan. Tak bisa secara mudah kita menebak apa atau siapa yang berada di wilayah samar itu. Bahkan, jika kita tidak berhati-hati bisa jadi akan menabrak sana-sini. Kabut yang indah itu acapkali juga membahayakan.
Keadaan seperti di atas tentunya tidak harus menjadikan kita bersikap skeptis. Dalam suasana “remang” seperti itu dibutuhkan kepekaan dan keterampilan kita dalam mengurai kabut tersebut. Mata telanjang tidak mampu menembus keremangan suasana puisi. Untuk menembus keremangan itu dibutuhkan apa yang populer disebut oleh William Shakespeare sebagai “mind’s eye” atau mata batin.
Banyak pembaca yang dengan mudah mampu memahami dan menikmati karya sastra prosa akan menemukan kesulitan ketika diperhadapkan pada puisi. Puisi tidak dengan serta merta dapat dicerna semudah kita mencerna isi surat kabar harian atau majalah-majalah, baik majalah hiburan maupun majalah ilmiah sekalipun.
Tidak semua puisi sulit dimengerti. Beberapa diantaranya dapat dipahami isinya manakala kita baca untuk pertama kali. Ada juga yang kita pahami setelah dua atau tiga kali kita baca, kendati untuk itu kita harus tetap memperlakukannya berbeda dari karya sastra yang lain. Untuk memahami maknanya, puisi mutlak dibaca dengan perlahan, dengan hati-hati, serta penuh ketekunan.
Mengapa puisi sulit untuk kita pahami? Sejatinya, puisi memiliki kekhasan yang tidak dimiliki oleh karya sastra prosa. Bahasa puisi adalah verse bukan prose (bahasa biasa). Verse adalah jenis bahasa puitis yang dulunya dipakai oleh kaum bangsawan (terutama di Eropa) untuk mencitrakan perbedaan status mereka dengan rakyat jelata. Di samping itu, bahasa puisi banyak mengalami penyimpangan dari kaidah-kaidah bahasa serta penggunaan ragam majas (figurative language).
Problematika Pemahaman Makna Puisi
Puisi bersifat universal. Hampir dapat dipastikan bahwa semua etnik dan budaya di dunia ini mengenal puisi. Bentuknya bisa saja bervariasi dan memakai penamaan yang berbeda-beda, namun jenis bahasa yang dipakainya relatif sama yakni verse. Karena sifat universalitasnya, maka seyogyanya puisi, darimanapun asalnya, dapat dipahami maknanya serta dapat dinikmati oleh kalangan apa saja, sepanjang dia menguasai bahasa ke dalam mana puisi itu ditulis.
Kenyataannya, kondisi tersebut di atas tidak dapat dijadikan sebagai pijakan teoritis dalam memahami makna puisi. Ini disebabkan oleh berbagai faktor. Faktor yang sangat dominan adalah bahwa pada puisi terdapat berbagai ragam penyimpangan bahasa serta banyaknya ragam majas yang sering digunakan.
1. Penyimpangan Bahasa
Penyimpangan bahasa dalam puisi merupakan hal yang biasa. Seringkali penyimpangan ini justeru menjadi ciri khas seorang penyair atau sekelompok penyair dalam suatu angkatan atau periode dalam sastra. Penyimpangan itu antara lain meliputi: (1) penyimpangan leksikal, (2) penyimpangan semantis, (3) penyimpangan fonologis, (4) penyimpangan morfologis (5) penyimpangan sintaksis, (6) penyimpangan dialek, (7) penyimpangan register, (8) penyimpangan historis, dan (9) penyimpangan grafologis.
Penyimpangan yang pertama adalah bahwa puisi sering mengabaikan kaidah sintaksis. Pola sintaksis dalam puisi dapat runtut seperti dalam prosa, namun tidak jarang pula penyair menyusun pola yang lain sama sekali. Dengan demikian, penafsiran makna hanya dimungkinkan dalam konsep pikiran saja karena kita terbiasa menghadapi wacana yang dibangun dalam kesatuan sintaksis.
Kesatuan sintaksis dalam puisi dapat dibicarakan melalui baris (lines) dan bait (stanza). Sebuah baris mewakili kesatuan gagasan penyair dan jika dibangun bersama-sama baris-baris lain membangun kesatuan yang lebih besar. Bait puisi pada hakikatnya identik dengan sebuah paragraf dalam prosa. Pada sebuah puisi terdapat satu baris yang merupakan kunci gagasan. Terdapat satu atau beberapa bait yang merupakan klimaks gagasan penyair. Melalui bait yang merupakan klimaks gagasan penyair itu, dapat dijumpai tema atau amanat yang hendak disampaikan pada khalayak pembaca atau penikmat puisi.
Suatu bentuk dalam puisi dipandang sebagai penyimpangan leksikal jika bentuk tersebut mengalami penyimpangan makna secara leksikal. Hal ini ditandai oleh adanya proses morfologi yang tidak umum atau masih problematik, kata bentukan baru atau noelogisme, dan bentuk (kata) yang tanpa makna atau tidak ada dalam kamus.
Suatu bentuk dipandang sebagai penyimpangan semantis jika bentuk atau struktur itu tidak menunjuk pada makna denotatif (makna literal), melainkan makna konotatif. Penyimpangan semantis terjadi dalam hubungan struktur kalimat, yaitu jika terdapat penggabungan kata yang secara akal tidak dapat diterima. Akan tetapi hal tersebut dapat ditemukan maknanya berdasar kriteria lain, yaitu makna yang bersifat tambahan. Tinjauan penyimpangan semantis ditekankan pada makna yang dikandungnya. Contoh: frasa “red rose” pada baris “My luv is a red rose” bermakna konotatif. Secara literal makna frasa tersebut adalah “mawar merah”, namun makna konotatifnya adalah bahwa kekasih yang disebut dalam kalimat diatas begitu cantik sehingga menjadi idaman setiap orang.
Penyimpangan fonologis terjadi manakala bentuk yang ada tidak memiliki makna konvensional sebagaimana kata pada umumnya. Bentuk itu tercipta karena penyair biasanya mementingkan rima (rhyme) yang berfungsi memperindah puisi. Oleh penyair, bentuk itu dipandang sebagai kata, namun bentuk itu pada umumnya tidak dijumpai dalam kamus.
Suatu bentuk dipandang sebagai penyimpangan morfologis jika bentuk tersebut tidak lazim pemakaiannya. Ketidaklaziman itu disebabkan pembentukannya menyalahi aturan bahasa atau bentukan kata-kata baru yang masih problematis.
Suatu bentuk dipandang sebagai penyimpangan sintaksis jika struktur tersebut tidak lazim pemakaiannya dalam berbahasa secara normatif-formal. Ketidaklaziman itu sering menimbulkan ambiguitas struktur dan makna. Misalnya: penyair tidak menggunakan huruf kapital pada awal kalimat dan tanda titik pada akhir kalimat.
Penyimpangan dialek terjadi jika bentuk yang digunakan berupa dialek atau slang, baik yang bersifat regional, usia, maupun sosial. Bentuk dialek juga mencakup bentuk dari bahasa lain yang sifatnya non standar.
Penyimpangan register erat kaitannya dengan penyimpangan dialek, namun yang dipermasalahkan adalah situasi pemakaiannya, atau bagaimana dan kapan suatu bentuk liguistik dipergunakan dalam tindak berbahasa. Dalam register dipermasalahkan banyaknya variasi menurut pemakaiannya maupun pemakainya. Register disebut pula sebagai dialek profesi. Berdasarkan hal itu, register meliputi ragam ilmiah, pers, periklanan, keagamaan, dan sebagainya. Di samping itu juga termasuk sifat nada pengungkapan bahasa dalam suatu wacana, apakah bentuk kolokial (colloquial langauge) atau formal (formal language), personal atau umum, dan sebagainya.
Penyimpangan historis berkaitan dengan pemakaian kata-kata yang sudah tua dan usang (archaic words). Jadi, suatu bentuk dikatakan sebagai penyimpangan historis apabila kata atau bentuk archais tersebut dipakai pada puisi yang lebih kontemporer.
Penyimpangan grafologis mempermasalahkan penulisan bentuk dan struktur linguistik, baik menyangkut penulisan huruf, kata, kelompok kata, frase, maupun kalimat. Suatu bentuk dipandang sebagai penyimpangan grafologis jika bentuk atau struktur tersebut penulisannya tidak sesuai dengan kaidah bahasa yang berlaku.
2. Majas (Figurative Language)
Majas dapat diartikan sebagai kekayaan bahasa seseorang, sastrawan maupun awam, yang dimanfaatkan dalam berkomunikasi (lisan maupun tulisan) untuk mencapai efek-efek tertentu, baik efek semantik maupun efek estetik.
Secara umum terdapat majas perbandingan, majas penegasan, majas sindiran, dan majas pertentangan. Personifikasi, metafora, metonimi, eufimisme, hiperbola, sinekdok dan allusio tergolong majas perbandingan. Sedangkan pleonasme, repetisi, paralelisme, simetri, dan retoris termasuk majas penegasan. Yang dikategorikan majas sindiran adalah ironi, sarkasme, dan sinisme, sementara majas pertentangan meliputi paradoks dan antitesis.
Majas atau bahasa figuratif pada dasarnya adalah bentuk penyimpangan dari bahasa normatif, baik dari segi makna maupun rangkaian katanya, dan bertujuan untuk mencapai arti dan efek tertentu. Pada umumnya bahasa figuratif dipergunakan oleh pengarang untuk menghidupkan atau lebih mengekspresikan perasaan yang diungkapkan sebab kata-kata saja belum cukup jelas untuk menerangkan lukisan tersebut. Bahasa figuratif adalah bahasa yang mempergunakan kata-kata yang susunan dan artinya sengaja disimpangkan dari susunan dan artinya yang biasa dengan maksud mendapatkan kesegaran dan kekuatan ekspresi. Caranya adalah dengan memanfaatkan perbandingan, pertentangan, atau pertautan hal yang satu dengan yang lain, yang maknanya sudah diketahui oleh pembaca atau pendengar.
Penggunaan bahasa figuratif tidak selamanya digunakan sendiri-sendiri, tetapi sering dipergunakan secara bersama-sama dan dipadukan secara variatif. Keberhasilan dalam memadukan jenis bahasa-bahasa figuratif sangat berpengaruh dalam penafsiran dan penangkapan maknanya serta koherensi ekspresivitasnya, yang meliputi pencurahan dan penghidupan ide, pengalaman jiwa dan rasa dalam kata, frase, atau kalimat.
Di sisi penyair, penyimpangan bahasa normatif dan penggunaan majas dimaksudkan agar pembaca atau pendengar dapat dengan mudah menikmati apa yang disuguhkan oleh sang penyair tersebut. Namun dari sisi pembaca dan pendengar, hal tersebut justeru membuat puisi relatif sukar untuk dipahami maknanya.
Puisi Bahasa Inggris
Sebagai bahasa asing, bahasa Inggris tentu menciptakan masalah tersendiri. Apalagi bila kita memasuki konteks puisi. Tidak cukup dibebani untuk memahami bahasanya, kita juga harus berkutat pada bagaimana menangkap makna puisi dengan segala tetek bengeknya, termasuk dua persoalan yang di bahas di atas, yakni persoalan penyimpangan bahasa dan penggunaan majas. Dengan kata lain, dibutuhkan energi lebih (extra power) untuk memahami makna puisi bahasa Inggris.
Salah satu cara konvensional mengatasi persoalan di atas adalah dengan cara menerjemahkan puisi tersebut ke dalam bahasa Indonesia. Namun, tidak semua metode penerjemahan dapat diterapkan pada puisi. Dalam puisi kita mengenal metode phonemic translation, literal translation, metrical translation, verse-to-prose translation, rhymed translation, free verse translation, and interpretation.
Setiap metode yang disebutkan di atas memiliki kelemahan-kelemahan. Tidak ada satu metode pun yang dapat dipergunakan untuk menerjemahkan suatu puisi dengan sempurna. Kendati demikian, metode Free Verse Translation (penerjemahan bebas) relatif lebih sering dipakai. Dengan metode ini, penerjemah bisa mendapatkan padanan yang akurat dalam bahasa sasaran. Tentu saja, kita tidak akan melihat rima (Rhyme) dari puisi itu, sehingga dapat katakan bahwa hasil terjemahan puisi itu secara semantik sama, akan tetapi secara fisik berbeda dari aslinya.
Parafrasa, Solusi Alternatif
Di samping penerjemahan puisi, cara lain yang dapat dilakukan untuk mempermudah memahami makna puisi bahasa Inggris adalah dengan cara memparafrasa (paraphrasing) puisi yang sedang di baca. Menurut Kennedy dan Gioia (1995), parafrasa dilakukan dengan cara menulis apa yang diketahui pada puisi yang ada dengan menggunakan kata-kata sendiri, mencantumkan ide-ide pokok, serta menulis apa yang puisi itu isyaratkan. Langkah parafrasa berikutnya adalah dengan cara membandingkan hasil parafrasa tersebut dengan puisi aslinya. Hasil parafrase bisa jauh lebih panjang dari puisi aslinya, namun tidak lebih panjang dari suatu ringkasan (summary).
Sebagai illustrasi bagaimana memparafrasa suatu puisi, kita amati puisi-puisi berikut ini:
1. The Lake Isle of Innisfree
I will arise and go now, and go to Innisfree,
And a small cabin build there, of clay and wattles made
Nine bean-rows will I have there, a hive for the honey-bee
And live alone in the bee-loud-glade.
And I shall have some peace there, for peace come dropping slow,
Dropping from the veils of the morning to where the cricket sings;
There midnight’s all a glimmer, and noon a purple glow,
And evening full of the linnet’s wings.
I will arise and go now, for always night and day
I hear lake water lapping with low sounds by the shore;
While I stand on the roadway, or on the pavements gray,
I hear it in the deep heart’s core.
(William Butler Yeats)
Yeats menulis puisi di atas menyangkut penggambaran sebuah pulau di tengah danau yang terletak di Irlandia bagian barat, di sebuah daerah di mana dia menghabiskan masa kecilnya. Kendatipun nampak sederhana, namun puisi di atas jauh dari kesederhanaan. Kita harus mencoba memahaminya dengan melibatkan pikiran.
Persoalan yang mungkin muncul ketika kita mencoba memparafrasa puisi di atas adalah persoalan penyimpangan historis; di mana Yeats menggunakan beberapa kata archais (usang). Sebagai contoh adalah penggunaan kata wattles, glade, dan linnet. Apa sesungguhnya arti kata “wattles”, bahan pembuat tenda yang hendak didirikan di tepi danau oleh Yeats. Namun itu bisa ditebak, bahwa “wattles” di sini adalah sejenis rangka tenda yang terbuat dari tongkat atau sekumpulan ranting pepohonan. Kata “glade” bisa berarti sebuah tempat terbuka dalam hutan, dan kata “linnet” bisa disederhanakan menjadi kata “burung” karena pada penggambarannya binatang ini memiliki sayap dan bisa terbang.
Setelah kata-kata archais di atas telah kita interpretasi, maka kita bisa memparafrase puisi di atas seperti berikut ini: “ I am going to get up now, go to Innisfree, build a cabin, plant beans, keep bees, and live peacefully by myself amid nature and beautiful light. I want to, because I can’t forget the sound of that lake water. When I am in the city, a gray and dingy place, I seem to hear it deep inside me.”
Dalam bahasa Indonesia, hasil parafrasa di atas kira-kira artinya seperti berikut ini: “saya akan bangun sekarang, lalu pergi ke Innisfree, membangun tenda, menanam kacang, memelihara lebah, dan hidup dengan damai berdampingan dengan alam dan cahaya yang indah. Saya ingin sekali, dikarenakan saya tidak dapat melupakan suara air di danau itu. Bila saya di kota, ditempat yang kacau dan kotor, suara-suara itu terlalu dalam menusuk di hati saya.”
2. London
I wander through each chartered street
Near where the chartered Thames does flow
And mark in every face I meet
Marks of weakness, marks of woe
In every cry of every man
In every infant’s cry of fear
In every voice, in every ban
The mind-forged manacles I hear
How the chimney-sweeper’s cry
Every black’ning church appalls
And the hapless soldier’s sigh
Runs in blood down palace walls
But most through midnight streets I hear
How the youthful harlot’s curse
Blasts the new born infant’s tear
And blights with plagues the marriage hearse.
(William Blake)
Ada tiga kata kunci dari puisi di atas yang perlu dijelaskan sebelum kita memparafrasa puisi itu secara keseluruhan. Tiga kata yang dimaksud adalah kata: chartered, black’ning, and blasts (blights).
Chartered (baris 1, 2)
Makna Denotatif: Established by a charter (a written grant or a certificate of incorporation); leased or hired. (Indonesia = Dibangun oleh sebuah Charter, perusahaan, atau di sewakan).
Makna Konotatif: Defined, limited, restricted, channeled, mapped, bound by law; bought and sold (like a slave); Magna Carta; charters given colonies by the King. (Indonesia = terbatas, dibatasi oleh hukum, diperjualbelikan layaknya budak)
Black’ning (baris 10)
Makna Denotatif: Becoming black (Indonesia = menjadi hitam)
Makna Konotatif: The darkening of something once light, the defilement of something once clean, the deepening of guilt; the gathering of darkness at the approach of night. (Indonesia = Proses pengotoran apa yang selama ini bersih)
Blasts, blights (baris 15-16)
Makna Denotatif: Blast and blight mean “to cause to wither” or “to ruin and destroy”. Both are terms from horticulture. Frost blasts a bud and kills it; disease blights a growing plant. (Indonesia = Menyebabkan kehancuran)
Makna Konotatif: Sickness and death; gardens shriveled and dying; gusts of wind and the ravages of insects; things blown to pieces; or rotted and warped. (Indonesia = Penyakit dan kematian).
Dari analisa ketiga kata kunci kita dapat menulis parafrasa sebagai berikut:
“The street has mapped out for it the direction in which it must go. The Thames river has laid down to it the course it must follow. Street and river are channeled, imprisoned, enslaved (like every inhabitants of London). Every London church grows black from soot and hires a chimney-sweeper (a small boy) to help clean it. This also implies that by profiting from the suffering of child laborer, the church is soiling or dirtying its purity. The harlot spreads the plague of syphilis, which, carried into marriage, can cause a baby to be born blind. In a larger and more meaningful sense, Blake sees the prostitution of even one young girl corrupting the entire institution of matrimony and endangering every child.”
Terjemahan dari parafrasa di atas kurang lebih seperti berikut ini:
“Jalan-jalan sudah dipetakan berdasarkan arahnya masing-masing. Sungai Thames ada di sana mengalir sebagaimana adanya. Jalan-jalan dan sungai telah tergadai sebagaimana penduduk kota London. Setiap gereja di London semakin lama semakin menghitam karena lumut dan menyewa anak kecil untuk membersihkannya. Dengan mengambil keuntungan dari penderitaan anak itu, gereja sebenarnya telah mengotori kesuciannya. Para pelacur menyebarkan penyakit sipilis, yang jika kelak terbawa sampai ke pernikahan, akan melahirkan anak yang buta. Pelacuran telah menyebabkan kehancuran keluarga dan membahayakan hidup setiap anak.”
Dari illustrasi di atas nampak bahwa kegiatan parafrasa puisi diawali dengan mengidentifikasi kata-kata kunci (key words). Kata-kata kunci itu kemudian dianalisa makna denotatifnya terlebih dahulu dan makna konotatifnya kemudian. Dari makna konotatif inilah diperoleh gambaran mengenai maksud atau isi dari puisi tersebut.
Penutup
Disadari bahwa bahasa puisi (poetic language) bahasa Inggris memiliki beberapa penyimpangan, baik penyimpangan yang bersifat leksikal, semantik, fonologis, morfologis, sintaksis, dialektis, register, historis, maupun penyimpangan grafologis. Para penyair melakukan penyimpangan-penyimpangan tersebut bukan tanpa alasan. Dari aspek sintaksis misalnya, penyair pada umumnya melakukan penyimpangan itu demi memenuhi suatu ritme (rhythm), rima (rhyme) dan / atau untuk memberi tekanan tertentu pada bagian kalimat.
Parafrasa mengatasi penyimpangan-penyimpangan di atas dengan cara mengubah atau mengonversinya ke dalam kaidah-kaidah bahasa prosa (prosaic language) yang baik dan benar. Intinya, parafrasa adalah proses ‘menulis ulang’ bahasa-bahasa puisi (poetic language) dengan cara yang lebih sederhana, jelas dan mudah dimengerti. Namun ini tidak berarti parafrasa tidak memiliki kelemahan. Salah satu kelemahannya adalah bahwa parafrasa cenderung bersifat personal, sehingga tidak semua pembaca dapat meyakini keakuratan parafrasa tersebut. Kita dapat menulis parafrasa menurut pemahaman kita sendiri. Terkadang, hasil parafrasa jauh menyimpang dari apa yang dikehendaki oleh penulis puisi yang diparafrasa tersebut. Akan tetapi, paling tidak parafrasa dapat menolong kita sebagai solusi alternatif dalam mengatasi kesulitan memahami puisi bahasa Inggris yang tak kalah indah dan bermakna dari puisi bahasa Indonesia.
Daftar Pustaka
Effendi, Dr.S. (2002). Bimbingan Apresiasi Puisi. Edisi Keempat. Jakarta: Pustaka Jaya
Frederick, Juliana Tirajoh. (1988). English Poetry. An introduction to Indonesian Students. Jakarta: Depdikbud
Hurford, Christopher. Ed. (1996). The Giant Book of Favourite Verse. London: Magpies Book Ltd.
Kennedy, X.J & Dana Gioia. (1995). Literature: An Introduction to Fiction, Poetry, and Drama, Sixth Edition. New York: HarperCollins Publishers
Perrine, Laurence. (1969) Sound and Sense: An Introduction to Poetry, Third Edition. New York: Harcourt & Brace and World Inc.
Wallace, Robert. (1991). Writing Poems. Third Edition. New York: HarperCollins Publishers