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Bahasa Malaysia hingga Bahasa Inggeris: Manik Sebagai barang kemas (Beads as jewellery)
Teks sumber - Bahasa Malaysia MANIK SEBAGAI BARANG KEMAS
Gambaran tentang bahan yang digunakan untuk perhiasan diri tidak akan lengkap tanpa merujuk
manik. Malah, orang Kenyah dan Kayan Sarawak menganggap manik sebagai barang berharga mereka yang paling bernilai. Manik, yang dahulunya dibawa masuk melalui sistem tukar barang, kini sudah menjadi begitu berharga dan sangat dicari-cari. Pada zaman awal dahulu, manik kadang kalanya digunakan sebagai mata wang bagi pertukaran barang. Malah pada hari ini pun, tradisi yang berabad-abad lamanya itu masih kekal diamalkan di kalangan wanita Kenyah dan Kayan, yang mengukur status dan kekayaan mereka berdasarkan bilangan rantai manik yang dipakai oleh mereka. Pemakaian manik dalam fungsi sosial telah menjadi kelaziman yang sudah berakar umbi. Manik mempunyai berbagai-bagai saiz dan warna. Sesetengahnya diperbuat daripada gabungan berbagai-bagai warna, manakala yang lainnya pula terdiri daripada manik halus satu warna buatan Eropah atau Jepun. Yang paling berharga antara pelbagai jenis manik itu adalah yang dinamakan sebagai “lukut sekala” yang amat tinggi harganya. Manik ini diuntai menjadi rantai dan digunakan sebagai mengukur kekayaan pengantin perempuan di kalangan masyarakat mereka. Orang Bidayuh sangat menghargai manik kaca berwarna biru pucat, dan di sesetengah rumah panjang di pedalaman, manik ini telah menjadi pusaka keluarga turun-temurun, yang disimpan dengan selamat oleh generasi yang lebih tua untuk diwariskan kepada keluarga mereka yang lebih muda, dan dengan demikian mengabadikan tradisi keluarga Bidayuh.
Setiap kelompok etnik di Sabah dan Sarawak, masing-masing mempunyai cara yang tersendiri untuk menggunakan manik bagi menambah nilai dan maksud kepada setiap komposisi barang kemas yang direka bentuk oleh mereka. Muzium Sarawak mempunyai koleksi manik lama yang paling ekslusif dan sangat halus buatannya.
Sesetengah rantai manik lama orang Bidayuh dalam koleksi Muzium Sarawak dan Sabah, misalnya, diuntai bersama dengan gigi beruang madu dan siung khinzir hutan. Jika semua bahan ini terdapat dengan banyaknya, maka ia juga digunakan untuk membuat bengkung.
Asal-usul mana-mana jenis manik tertentu itu amat sukar untuk ditentukan kerana minat orang terhadap manik telah berkembang luas di seluruh Borneo. Manik sering bertukar tangan apabila ia diperdagangkan oleh satu kelompok etnik kepada kelompok yang lain, yang sesetengah daripada mereka tinggal jauh di pedalaman. Walau bagaimanapun, tanpa syak lagi, Orang Ulu merupakan mereka yang sangat berpengaruh dalam menggalakkan penggunaan manik.
Kebanyakan manik yang lama ini diuntai menjadi rantai leher atau tali pinggang. Mengikut rekod, sesetengah manik ini bertarikh sejak Zaman Logam di sekitar tahun 38,000 S.M. Penentuan tarikh ini berdasarkan manik yang dikeluarkan dari tapak perkebumian seperti Gua Sireh dan Gua Niah. Manik kaca yang lebih awal datangnya dari Mesir dan Mesopotamia yang mungkin sejak lebih daripada 2000 tahun yang lalu.
Koleksi Muzium Sarawak kaya dengan pelbagai jenis manik. Sesetengah rantai leher, subang, tali pinggang dan perhiasan barang kemas yang lain terdiri daripada gabungan manik dan bahagian haiwan seperti gigi khinzir atau tanduk rusa. Barang perhiasan jenis ini sangat digemari oleh bomoh yang memakainya sebagai tangkal dan untuk melindunginya daripada semangat jahat. Bahan lain termasuklah duri landak, kuku kucing liar, gigi, kuku dan malah tulang khinzir atau tenggiling yang dipotong halus-halus untuk dibuat manik dan diuntai menjadi rantai leher. Dalam koleksi Muzium ini terdapat juga contoh manik yang diperbuat daripada tanah liat, logam, kulit siput kowri, batu, kayu dan kaca.
Pada zaman moden ini, manik halus berbagai-bagai warna telah diimport dan diuntai dengan menggunakan jarum dan benang atau dengan tali tangsi. Kemahiran dan kesenian yang amat tinggi jelas kelihatan dalam pelbagai jenis perhiasan diri yang dihasilkan, bersama dengan objek khas yang digunakan untuk istiadat.
Terjemahan - Bahasa Inggeris Beads as jewellery
A view of materials used for costume jewellery will not be complete without referring to beads. In fact, the Kenyahs and Kayans of Sarawak regard beads as their most valuable treasure. Beads, which in the past were brought in through the barter system, are now becoming extremely valuable and are much sought after. In the early ages, beads were sometimes used as currency for the exchange of goods. In fact, even today, this decades old tradition remains a permanent practice amongst the Kenyah and Kayan women, who measure their status and wealth based on the number of bead necklaces worn by them.
Bead wearing in social functions has become a deeply-rooted standard practice. There are many sizes and colours of beads. Some are made from a mixture of various colours, whereas others are from fine one-coloured European or Japanese beads.
The most precious amongst these beads are those known as “lukut sehala”, which are extremely highly priced. These beads are strung into necklaces and are used as a measure of a bride’s wealth in their community. The Bidayuh people highly value glass beads that are pale blue in colour, and in some long houses in remote areas, these beads have become family heirlooms, which are kept safe by the older generation to be inherited by their younger family members, and therefore eternally keeping the Bidayuh family tradition.
Each ethnic group in Sabah and Sarawak has its own individual way of using beads to add value and motive to each composition of jewellery crafted by them. The Sarawak Museum has an antique and most exclusive, very finely crafted bead collection.
Some ancient bead necklaces of the Bidayuh people in the Sabah and Sarawak Museum collections, for example, were strung with honey bears’ teeth and wildboars’ tusks. If there were many of these materials, they were also used to make corsets.
The origins of whichever type of specific beads are difficult to determine because the peoples’ interest in beads has expanded extensively in all of Borneo. Whenever they were traded, beads often exchanged hands from one ethnic group to another, some of whom lived far away in remote areas. Without a doubt, however, the Orang Ulus are the most influential in promoting the use of beads.
Many of these ancient beads are strung into necklaces or belts. According to records, some beads dated from the Metal Age around 38,000 years B.C.
The determination of this date was based on beads taken out of burial sites like Gua Sireh and Gua Niah. Early glass beads came from Egypt and Mesopotamia which probably are more than 2,000 years ago.
The Sarawak Museum collection is rich in many different kinds of beads. Some other necklaces, earrings, belts and costume jewellery were made of beads and animals parts like pigs’ teeth or deers’ antlers. Decorations such as these were much favoured by traditional shamans who wore them as amulets and protection from evil spirits. Other materials include porcupines’ spines, wild cats’ claws, teeth, claws and even bones of pigs or anteaters which were finely cut, to be made into beads and strung into necklaces. In this museum’s collection, there are also beads made from clay, metal, skins from cowry shells, stones, wood and glass.
In this modern age, various fine beads are imported and strung using needle and thread or nylon monofilaments. Highly skilled artistry is visible in all kinds of personal accessories produced, together with specific objects used for ceremonies.
Bahasa Inggeris hingga Bahasa Malaysia: Agreement for the Provision of Cleaning Services General field: Undang-undang/Paten Detailed field: Undang-undang: Kontrak
Teks sumber - Bahasa Inggeris CLAUSE 3
WORK COSTS AND METHOD OF PAYMENT
1. The FIRST PARTY and the SECOND PARTY have agreed that the costs of this Work as mentioned in Item 1 from this agreement is as much as Rp. 119.714.000,- (one hundred and nineteen million seven hundred and fourteen thousand rupiah) per month not including value added tax (VAT; PPN) (for hereinafter referred to as `Work Expense’.)
2. The FIRST PARTY is responsible for deducting the Productivity Tax, (Pajak Penghasilan (PPh) of the SECOND PARTY and submit the original proof of that PPh deduction to the SECOND PARTY.
3. The Work Expense Payment as mentioned in sentence 1 from this Clause may be changed, whenever there is a Work Expense deduction amount as stated in Clause 4 sentence 2 from this Agreement and/or additional hours of work by the Labour Force outside the shift as intended in Clause 6 sentence 2 from this Agreement.
4. Whenever whilst this Agreement is ongoing, there occurs a raise of the minimum wage of the provinces on the basis of the government’s provision/decision, then the PARTIES shall agree to negotiate and decide again on the amount of calculation for the Work Expense.
5. The Work Expense as stated in sentence 1 of this Clause must be paid by the FIRST PARTY and the SECOND PARTY no later than 30 (thirty) calendar days from the time the FIRST PARTY receives the collection document that is complete and correct, in the form of :
- Collection letter/ invoice;
-Stamped receipts;
-Tax Invoice on PPN;
-Recapitulation Report of Absent Attendance;
- KPI Report
- Report on proof of wage payment to labour force;
(hereinafter the collection/invoice of Work Expense together with administrative completion shall be referred to as `Collection Document’).
6. Payment method to be made by transferring into :
Name : PT TRITUNGGAL SEJAHTERA MARGAWI
Bank : BCA
Account Number : 288 2899 889
Terjemahan - Bahasa Malaysia PASAL 3
BIAYA PEKERJAAN DAN CARA PEMBAYARAN
1. PIHAK PERTAMA dan PIHAK KEDUA telah sepakat bahwa biaya atas Pekerjaan sebagaimana dimaksud dalam Pasal 1 dari Perjanjian ini adalah sebesar Rp. 119.714.000,- (seratus Sembilan belas juta tujuh ratus empat belas ribu rupiah) per bulan belum termasuk Pajak Pertambahan Nilai (PPN) (untuk selanjutnya disebut “Biaya Pekerjaan”).
2. PIHAK PERTAMA berkewajiban memotong Pajak Penghasilan (PPh) PIHAK KEDUA dan menyerahkan asli bukti pemotongan PPh tersebut kepada PIHAK KEDUA.
3. Pembayaran Biaya Pekerjaan sebagaimana dimaksud dalam ayat 1 dari Pasal ini dapat berubah, bilamana terdapat pemotongan jumlah Biaya Pekerjaan sebagaimana dimaksud dalam Pasal 4 ayat 2 dari Perjanjian ini dan/atau penambanan jam kerja Tenaga Kerja di luar shift sebagaimana dimaksud dalam Pasal 6 ayat 2 dari Perjanjian ini.
4. Bilamana selama berlangsungnya Perjanjian ini terjadi kenaikan upah minimum propinsi berdasarkan suatu ketetapan/ keputusan pemerintah, maka PARA PIHAK sepakat untuk merundingkan dan menetapkan kembali besarnya perhitungan Biaya Pekerjaan.
5. Biaya Pekerjaan sebagaimana dimaksud dalam ayat 1 dari Pasal ini, wajib dibayarkan oleh PIHAK PERTAMA kepada PIHAK KEDUA, selambat-lambatnya 30 (tiga puluh) hari kalender sejak PIHAK PERTAMA menerima dokumen penagihan dengan lengkap dan benar, berupa:
- Surat penagihan/ invoice;
- Kuitansi bermeterai;
- Faktur pajak atas PPN;
- Laporan Rekapitulasi absensi kehadiran;
- Laporan KPI;
- Laporan bukti pembayaran gaji tenaga kerja;
(untuk selanjutnya tagihan/ invoice Biaya Pekerjaan beserta kelengkapan administrasi secara bersama-sama disebut “Dokumen Tagihan”).
6. Pembayaran dilakukan dengan cara pemindahbukuan/ 'transfer' ke:
Atas nama : PT TRITUNGGAL SEJAHTERA MARGAWI
Bank : BCA
Nomor rekening : 288 2899 889
Bahasa Malaysia hingga Bahasa Inggeris: Ideologi Zalim General field: Seni/Sastera Detailed field: Falsafah
Teks sumber - Bahasa Malaysia Idealogi Zalim
Allah swt mempunyai bebagai nama dan sifat-sifatNya yang Agong, bagi orang yang beriman menyebut dan mengucapkanNya berulang-ulang kali, akan menjadi suatu zikir dan ibadat disisi Allah swt, galakkan ini dapat dilihat di dalam firman Allah swt di surah Al A’raf ayat 180 yang berbunyi:
و لله الأسماء الحسنى فادعوه بها
Yang bermaksud: “Bagi Allah adalah nama-nama yang baik, maka serulah dengan menggunakan nama-nama itu”
Begitu juga sebagaimana yang telah disabdakan oleh Nabi saw hadis yang diriwayatkan oleh Abu Hurairah r.a bahwasanya Rasulullah saw bersabda:
إن لله تسعة و تسعين اسما، من حفظها دخل الجنة، و إن الله وتر يحب الوتر
Yang bermaksud: “Allah itu mempunyai sembilan puluh sembilan nama, barangsiapa menghafalnya , ia masuk syurga. Sesungguhnya Allah itu Maha Ganjil (tidak genap) dan cinta sekali pada hal yang ganjil (tidak genap)” Riwayat Ibnu Majah
Daripada bebagai nama-nama dan sifat-sifat Allah swt yang Mulia lagi Agong ini, ada satu nama yang Allah swt tidak mahu dikaitkan sama sekali nama tersebut terhadap zatNya yang Mulia, malahan Allah swt mengharamkan sifat ini menjadi salah satu dari sifat-sifat Allah swt, begitu juga Allah swt tidak mahu sifat ini terpalit denganNya walaupun sebesar zarrah, sifat ini juga telah Allah swt haramkan terhadap sekalian manusia dan melarang mereka dari memiliknya, sifat yang dimaksudkan di sini adalah sifat zalim.
Terjemahan - Bahasa Inggeris The Ideology of Cruelty
(Ustaz Abdul Jalil Abdul Razak)
Allah SWT has many names for all of His excellent attributes, of which people of faith utter and say many times over as praises to remember (zikir) Him by, in prayers and in honour of, an encouragement that can be understood from Allah SWT’s decree in Surah Al `Araf, verse 180, which reads:
و لله الأسماء الحسنى فادعوه بها
Which means: `The most beautiful names belong to God, so call on Him by them.’
Also as had been said by the Prophet SAW- a `hadith’ (everything said by Prophet Muhammad SAW,that had been stringently authenticated, with regards an event),related by Abu Hurairah r.a.
تسعة و تسعين اسما، من حفظها دخل الجنة، و إن الله وتر إن الله
Which means :`Allah has 99 names, and whomsoever memorises them all, will enter paradise, and He is Who is Indivisible and loves that which is indivisible’.Ibnu Majah's historic tradition
From the many names and attributes of Allah SWT, most noble and Exalted, a characteristic He forbids linked to His essence is cruelty, in even as miniscule as the tiniest particle to be found as any part of the essence of Allah and Allah prohibits this to all mankind and forbids them from being cruel.
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Tahun pengalaman terjemahan: 7. Didaftar di ProZ.com: Apr 2020.
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Bio
Pre-covid 2019, I had been working as a Free lance Malaysian registered tourist guide and tourism lecturer. I had taken and passed a General Translation Course organised by the Malaysian Institute of Translation and Books in 2013. Since getting this qualification I had translated from Bahasa Malaysia into English the following :
An unpublished book;Ideology Zalim, "Ideology of Cruelty" a book written by Ustadz Abdul Jalil bin Abdul Razak (Singapore), a company profile, a legal contract between a cleaning company and a service provider, 3 travel articles for a lecturer in UITM, Selangor, Malaysia and a virtual world text for a friend doing her Masters in Education.
Fo Former experience in translation included translating letters while working as a research clerk with an expatriate in capacitor engineering and in a variety of jobs including newspaper advertisement sales, handling translations for clients who were advertising in the NST (M) Sdn. Bhd. group of newspapers. I did translation work to market and promote events when I was employed with various travel agencies and resorts, including a golf resort.
Kata kunci: English to Malay translation and vice versa.
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