FOREIGNIZATION AND DOMESTICATION STRATEGIES IN INDONESIAN TRANSLATIONS OF TAO TE CHING

As a cultural dialogue, translation has two main ways: foreignization or domestication. These two translation methods are also reflected in the Indonesian translations of the Tao Te Ching. This article attempts to analyze the performance of these two translation methods in nine books of Indonesian Tao Te Ching translations, including the title of the book and the main philosophical terms (Dao, De, Ziran, Wuwei). This is a qualitative descriptive study, with literature survey as the main method of data collection. The results show that the tensions between the two translation methods in the nine versions of Indonesian translations of the Tao Te Ching are different, reflecting a complex phenomenon.Translation of the title of the book, mostly used combination between foreignization and domestication strategies, kept the book name Tao Te Ching and subtitles that expressed what kind of book was the Tao Te Ching in the translator’s mind. Dao’s translations had a trend of foreignization, while De’s were exactly the opposite. Ziran’s translations mostly used thedomestication strategy, and Wuwei’s had a trend of foreignization in some newest translations.


INTRODUCTION
The Tao Te Ching is one of the most famous Chinese classics that has been translated into many languages in the world. It was written by Laozi, who lived in the Chu State in ancient central China, in the period of Chunqiu. The written history book about him was very rare, one of the most reliable source was from the book of history or 《史记》Shiji, written by Sima Qian in the Han dynasty. According to this source, Confucius (551-479 BC) had ever come to Lao Tzu and learned about rites, then after he came back, he told his students that he had just met a dragon. From this record we could guess that Lao Tzu was elder than Confucius, but lived at the same period. (Fu, 2015:1).
Researchers are accustomed to using the author's name to name Chinese classics, so Lao Tzu's book is also called Lao Tzu, written in Chinese character with book title mark《老子》. After the Han Dynasty (about 200 A.D.), people also called it《道德经》/ "Tao Te Ching", which means the classic about Tao and Te (virtue/morality). In 661, the Tao Te Ching was first translated into Sanskrit; the Latin version was sent to the Royal Society of London as a gift in 1788; in 1823, Professor J.P. Abel Remusat translated some extracts of the Tao Ching, which enabled European intellectuals to begintounderstandTaoism;andthenin 1842, his student Stanislas Julien publishedthefirstcompleteannotationofthe Tao Ching in Europe (Paris). The first Russian translation was published in 1828; the German translation was pub-lishedin1870;andthefirstEnglishtranslation was made by John Chalmers in 1868. Most translations are in English, GermanandFrench (Cui,2012:12-14).
Translation is a cross-cultural dialogue. Translating Tao Te Ching into Indonesian means bringing the culture behind the book to Indonesian readers. Translators can use at least two different methods: replacing the source culture with the target culture (domestication) or preserving the differences between the source culture and target culture (foreignization). These two methods exist only when there are differences in language expression and cultural connotation (Yang, 2010). Domestication and foreignization are continuous unity, not dualistic opposition. They are related to the translator's ethical choice. Therefore, any translation will be in the tension between domestication and foreignization. Venuti hold that "domestication" and "foreignization" fundamentally demonstrate the ethical attitudes toward foreign language texts and cultures, as well as the ethical effects of the choice of translated texts and the use of translation strategies, whilewordssuchas"fluency"and"resistance" fundamentally demonstrate the discourse characteristics of translation strategies related to readers' cognitive processes." (Munday 2014, 210).
Most of Tao Te Ching translation research were on English translations. Tao Yuan & Yu Fengjun (2013)  This paper attempts to discuss the phenomenon of foreignization and domestication in the nine different versions of the Indonesian translation of the Tao Te Ching, including the title of the book and the main philosophical terms (Dao, De, ziran, & wuwei).

METHODS
This is a qualitative-descriptive research, with literary study as main data collection method. Data analysis are presented in descriptive verbal presentation according to foreignization dan domestication translation strategies theory used as analysis point of view. Main data sources of this research are nine books of complete Indonesian translations Tao Te Ching from 1937 to 2014. Secondary data are research on Tao Te Ching by many experts in China. This research limited its scope of analysis on foreignization and domestication translation strategies of book titles and four main philosophical terms in the Tao Te Ching (Dao, De, Ziran, Wuwei). Investigations of these philosophical terms in Tao Te Ching firstly conducted to know exactly in which sentences exist in the original version, and to make it easier to find the translations in the nine books of Indonesian translations. Then the investigations of each term translation in these nine books of translations, analyzing it and discuss it one by one separately. Analysis and discussions especially used comparative method to make clear the trend of each term translation strategies (foreignization or domestication) among the nine versions existed from 1937-2014.

RESULTS AND DISCUSSIONS Result
So far, at least nine complete Indonesian translations of the Tao (Lika, 2012), dan (9) Daodejing: The Wisdom of Laozi (Wang, 2014).
Transliteration was commonly used in the translation of the title of the book, but there were different phenomena in its writing. Tan 1937 and Kwee 1938 versions recorded the pronunciation of the Chinese dialect (Minnan) using Indonesian Latin letters. The 1960versions (Liem 1960Tjan 1962;Majelis Tridharma 1995;Khrisna 1999)  Therefore, the nine Indonesian versions translation methods of Tao Te Ching book title commonly used combination of foreignization and domestication strategies. Foreignization strategy was used to show to Indonesian readers the book as foreign culture product, while domestication was used to show to Indonesian readers, the main content of Tao Te Ching. This combination strategies are very effective to bring Tao Te Ching to and made it accepted by Indonesian readers.

Discussion
The Tao Te Ching is a book about Dao De / Tao Te (morality). Most versions of the Tao Te Ching were composed of "Tao Ching" or "book on Tao" (from Chapter 1 to Chapter 37), and "Te Ching" or "book on Te" (from Chapter 38 to Chapter 81) (Only the silk book Tao Te Ching (bo shu) had different chapters sequence: De Ching in the front and Tao Ching is in the back). It seems that Dao/ Tao and De/Te are the two main ideas Laozi wanted to tell us through the Tao Te Ching. Besides these two main ideas, "ziran" and "wuwei" also become Tao Te Ching main philosophical concepts. We shall focus on the translation strategies of these four main philosophical concepts of Tao Te Ching in the nine versions of Indonesian translation books.

Translation Strategies of "Tao道"
The word "Tao" appeared 73 times in 81 chapters of Tao Te Ching. They have different meanings in each chapter and sentence (Chen, 1999:2-13). There are at least three meanings of Tao in Tao Te Ching: 1. Mother of all things; 2. Law of nature; 3. The rules of human life. Through the analysis of the word "Tao" in every chapter and sentence of the Tao Te Ching, we found that the meaning of the words "Tao" in the Tao Te Ching are mostly related to the moral norms in human life, the second is "Tao" as the natural law, and the last one is "Tao" as the mother of all things. According to these data, Chen Guying concluded: "Although the metaphysical color of Lao Tzu's philosophy was very strong, in fact, his main concern was people's life and politics." (Chen, 1999:29).
In the nine Indonesian versions, the word "Tao" was sometimes translated into "Too, Tao and Dao" by means of foreignization strategies. Tao is the most common, Dao is more common in recent versions, and Too only appears in earlier versions. In addition, the word "Tao" has been translatedinto"wettoehan"(God'slaw),"wetnature" (nature law) and "Djalan" (The Way) by domestication strategies.
The existence of these two translation strategies in Indonesian versions were very complex, showing varying degrees of bipolar tension. Among the nine versions, the most consistent one was the Tjan 1962 version, which translated all the word "Tao ( 道)" in the Tao Te Ching into "Djalan". This translation strategies represented the highest degree of domestication among the nine versions. Even the second word "Tao" in Chapter 1, "道可，非常道" was also translated as "yang dapat digunakan sebagai djalan" (that can be used as the way), the translator still using the word "djalan" in this translation sentence.
Almost all experts interpret the second word of "Tao" as "can be said or expressed in language", which has nothing to do with Laozi's philosophical term "Tao" (Liu 2011; Chen 1999; Fu 2012). The Tjan 1962 translation can be used as a different point of view for further discussion.
The highest degree of foreignization strategy appeared in Wang 2014 transla-tion. Wang 2014 was very consistent in translating "Dao (道)" into "Dao". The word "Dao" appeared 73 times in this translation, which were exactly the same number as the word "Dao" in the original Tao Te Ching. (Chen 1999:13). But the word "Dao" in his translation was not always as isolated word, sometimes it became a phrase when associated with other word, as existed in these chapters: (chapter 8)：prinsip Dao(the principal of Tao； 大道甚夷 (Tao Te Ching chapter 53) Jalan raya Dao adalah lebar dan luas (Wang, 2014:200) Other translations were in tension between two poles of domestication and foreignization. Through the investigation of "Too, Tao and Dao" in the translated text, we can rank the degree of foreignization from high to low: Kwee 1938 (Tao: 67  Through the analysis of the nine versions, we found that the translation strategies of the word "Dao道" in the translated versions embodied a very clear regularity, and the translation versions from the oldest to the newest one basically tend to be foreignized. The earlier the translation, the integration of domestication and foreignization strategies confusion happened, did not clearly reflect the clear positioning of the word "Dao" in the translation. The more modern versions clearly reflect the law of the existence of the word "Dao". Although some additional explanatory attributes are added to the translated words of the word "Dao" according to the meaning of the context, the word "Dao" almost covered all the chapters of the translation, leaving the readers with a profound philosophical category of "Dao". This foreignization strategy also brings about a neat translation effect.

Translation Strategies of "Te德"
The word "Te德" in Tao Te Ching also expresses rich content. Mr. Zhang Dainian believes that the word "Te德" in Lao Tzu's Tao Te Ching basically contains In my opinion, the word "Te德" in the TaoTeChingismoredifficulttotranslate than the word "Tao道". Tao is the most important concept in the Tao Te Ching, its own meaning (meaning of existence, natural law, standard norms of life) can be understood as noun, and its meaning is selfsufficient.WhenitistransliteratedintoDao or Tao, it feels more reasonable. The word "Te" in the Tao Te Ching existed on the ba-two meanings: one is the general meaning of Te德, that is, the meaning of virtue and morality. Second, it refers to the internal basis of the growth of all things. (Zhang, 1994:157). According to Chen Guying the relationship between "Tao" and "Te" are body and function, they are "two but one", and that Te is the function of Tao and the manifestation of Tao. In the process of creating life, Tao internalized in all things and become the attribute of all things, which is called Te. (Chen, 1999:12-13). In the process of interpreting Lao Tzu's Tao Te Ching, Fu Peirong often translates "Te" into natural endowment (referring to all things "get from Tao"). (Fu, 2010) The translation strategies of "Te (德)" in the nine versions were different from those of "Tao". "Te" was used to be translated into Indonesian words (domestication) that means virtue in all of nine translation versions. For example: (Tan, 1937): boedi dharma, boedi kebedjikan; (Kwee 1938): kebadjikan, kebaekan, kebidjaksanaan; (Liem 1960): kebedjikan; (Tjan,1962):kesaktian;(MajelisTridharma,1995):kebajikan,kebaikan;(Khrisna 1999): kebajikan, kebaikan, kesadaran; (Tjan2007):kebajikan,moral,de; (Lika, 2012): budi pekerti, hati nurani, jasa, amal, de; (Wang, 2014): kebajikan, moral, de. The word Te (德) existed 44 times in 81 chapters of Tao Te Ching, while the transliteration of "De" pinyin only appeared eight times in Tjan 2007, Lika 2012and Wang 2014 separately . It is clear that most of the nine translations adopted domestication strategy for the translation of "Te".
For example, the translation of chapter 21 Tao Te Ching, "孔德之容。惟道是从 sis of "Tao". Its connotation is the function ofTaoanditsmeaningisnotself-sufficient. Therefore, the translation of "Te" is a little troublesome. When it is transliterated into De/Te, its meaning is even more unclear. When it is translated into Kebajikan (virtue), its complete meaning cannot be fully represented. For example, Chapter 51 of Tao Te Ching: "道生之，德畜之Dao sheng zhi, De xu zhi". Translated by Fu Peirong: It comes from Tao/Dao and enriches by Te/De. He then explained "德畜 之De xu zhi": De is something that gets eve rything from Tao, referring to its nature or endowment, that is, to enrich its conditions of existence (Fu, 2015:99). Among the nine Indonesian versions, four versions (Tan 1937, Tjan 2007, Lika 2012, Wang 2014) adopted transliteration method for "De德" for this chapter translation, retaining the pronunciation of "De" (Teh (1937), and De (2007.
From the translations of the above Indonesian versions, it can be seen that the translators tried to understand every sentence in every chapter of the Tao Te Ching, and the treatment of the word "Te" was not exactly the same. This phenomenon is worthyofaffirmation.Althoughtheinterpretation of the word "De德" in the translated version was generally confined to the meaning of virtue or morality, and does not fully reflect the complex meaning of "De 德" in the Tao Te Ching, but it still has an important contribution to convey the idea of "doing good things and accumulating morality" in the Tao Te Ching.

Translation Strategies of "Ziran自然"
"Ziran"in"TaoTeChing"existedfive times, all mean "oneself is like this" and "develops according to its inherent law". In the nine versions, "ziran was generally translated into Indonesian words，using domestication strategy. For example, the translation of Chapter 25 of the Tao  From the "ziran" translations of this chapter, almost all the translations have the same understanding. Basically, it has been able to express "ziran" as an adjective to describe Tao's own state. No translation has ever understood "ziran" as the natural world or nature. It basically conforms to the meaning of Laozi's concept of natural philosophy (自然哲学ziran zhexue) in the Tao Te Ching.

Translation Strategies of "Wuwei 无为"
The word "wuwei (无为)" in the Tao Te Ching refers to a state of mind in interper-sonal and personal relationships that conforms to nature, and does not focus on oneself only. The word "wuwei无为" existed 12 times in 81 chapters of Tao Te Ching. Among the nine versions, except the Wang 2014 version, "wuwei (无为)" was mostly translated into Indonesian words, with its meaning "no action or doing nothing", adopting domestication translation strategy. In Wang 2014 version, the translation adopted the strategy of foreignization, transliterating "wuwei无为" into "wuwei", appearing 12 times, it means that all of the word "wuwei无为" in Tao  In the nine versions of Indonesian translation, the translation of "wuwei无为" into "inaction or non-action" is actually only the superficial meaning of it. "wu无" means "nothing", and "wei为" means "doing". Therefore, the literal meaning of "wuwei无 为" is "not doing" or "doing nothing". This simple domestication translation cannot express the meaning of "wuwei无为". Foreignization strategy was adopted to solve this problem in Wang 2014 version, but foreignization translation could make the reader unable to understand its connotation. The Wang 2014 translation seemed to be aware of the reader's problem, so the translator explained some important philosophical terms in the Tao Te Ching before the translation texts. In this way, on the one hand, the original words of the important philosophical terms in the Tao Te Ching were retained, and on the other hand, the explanation of the meaning of this term was very helpful to the readers (Wang, 2012: 10).

CONCLUSIONS
As a traditional Chinese classic, Tao Te Ching was full of the particularity of Chinese traditional thoughts. When it is translated into foreign languages (including Indonesian), there is a dialogue between two cultures. Therefore, the translation of Tao Te Ching always exists in the tension between the two cultures (the original culture and the target culture). This tension also existed in the nine versions of Indonesian translations of the Tao Te Ching, as follows: (1) The pronunciation of the original (Chinese) title was preserved in the translation of the title of Tao Te Ching, and the interpretation of the target language (Indonesian) was added. This translation strategy is very good. On the one hand, it gives the reader the characteristics of the original culture. On the other hand, it helps the reader to summarize the main thought of the (original culture) book, so that the reader can see it at a glance. (2) The translation of the main philosophical terms (Dao, De, ziran and wuwei) in Tao Te Ching adopted different strategies. The translation strategies of "Tao" tend to be foreignized, while those of other terms tend to be domesticated. The translation strategies of philosophical terms in some translation texts were obviously extreme, for example: Tjan 1962 version adopted complete domestication strategy in the translation of the word Tao ( 道), translating all the Tao words exist in the whole text of Tao Te Ching into Indonesian word "Djalan" (The Way), while the Wang 2014 version translated the word wuwei(无为)existed in the whole book into "wuwei", retaining the phonetic characteristics of the original language. The tension between domestication and foreignization poles that existed in the nine versions of Indonesian translations of the Tao Te Ching has made the translations to be rich and color ful.