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Indonesian to English: Physical Systems - Balinese Cultural Meaning in Three Monkeys Restaurant Architecture in Sanur Bali General field: Science Detailed field: Architecture
Source text - Indonesian Pulau Bali dikenal sebagai salah satu tujuan wisata dunia, dan telah berulang kali menjadi salah satu tujuan wisata terpopuler di dunia, diantaranya karena keunikan budaya dan tradisi masyarakatnya yang masih dijalankan hingga saat ini (Siwalatri 2019), selain keindahan alamnya (Sunarta dan Arida 2017, Budiharjo 2019). Arsitektur Tradisional Bali yang telah ratusan tahun hadir terbukti menampilkan jati diri Bali hingga ke pelataran dunia (Salain, 2019). Wisatawan yang datang ke Bali sebagian besar untuk melihat kearifan lokal di Bali yaitu tradisi, budaya dan keunikan masyarakat Bali, bukan hanya untuk berlibur saja (Aridiantari, Lasmawan, Suastika 2020).
Namun pariwisata memberikan banyak implikasi, positif maupun negatif, dalam segala aspek pada hampir seluruh masyarakat Bali (Wahyundaria, Sunarta 2020). Pengaruh dari luar Bali yang tak terhindari ini membawa perubahan pada bentuk arsitektur Bali, terutama yang terkait budaya/tradisi yang telah berjalan sejak lama, yaitu bentuk, warna alami, unsur dekorasi, bahan bangunan dan teknologi modern. Hal ini menimbulkan fenomena baru yaitu nilai-nilai kebebasan berekpresi estetika yang lebih mendapatkan porsi besar, bahkan menekan unsur-unsur budaya lokal (Maharani, Yupardhi 2014).
Selain itu, sifat individualisme, efisiensi dan tingkat kesibukan masyarakat yang makin tinggi juga menjadi kendala bagi masyarakat untuk menjalankan tradisi (Siwalatri 2019). Hal ini berdampak pada banyaknya pola spasial dan arsitektur tradisional yang ditinggalkan penghuninya dan berpaling kepada pola spasial dan Arsitektur Non Tradisional atau Arsitektur Masa Kini”. Industri arsitektur atas nama efisiensi, efektivitas, hiegienis dan lainya membuat paham-paham tradisi terdesak melalui industrialisasi dan edukasi. Pergulatan atas nama ‘tradisi’ dan ‘kebaruan perubahan’ akan menciptakan berbagai identitas baru yang dapat kering dari sudut makna (Salain, 2019).
Timbul persoalan ketika sesuatu yang masih kokoh bertahan dengan sifat profan (tradisional) bertemu dengan bentuk-bentuk profit (modern). Masyarakat Bali yang masih sangat percaya dengan kosmologi bertemu dengan bentuk-bentuk yang mengikuti form follows function. (Maharani, Yupardhi 2014).
Walau begitu struktur sosial dan budaya masyarakat Bali memiliki ketahanan yang cukup dinamis dan signifikan, sehingga masih memiliki daya lentur yang baik dalam beradaptasi dengan berbagai perubahan lingkungan (Subawa 2018). Karena itu penguatan identitas Bali melalui arsitektur wajib dilakukan ketika beragam pengaruh menekan dan menyerang aset tradisi atas nama pembaruan (Salain, 2019).
Patut disyukuri, tahun 2015 Bali dinobatkan sebagai pulau nomor dua terbaik dunia dan pulau terbaik di Asia oleh majalah Travel World’s Best Award, yang menjadikan Bali sebagai destinasi wisata utama manca negara dan domestik (Pramesti, Iswarini, Adi 2023). Kebudayaan dan tradisi yang bertahan turun temurun merupakan bagian potensi Bali yang berperan, dan sebagian tercermin dalam Arsitektur Bali, (Werdantara, Prajnawrdhi, Muktiwibowo 2020).
Salah satu jenis dari wisata di atas adalah wisata kuliner (Suweta, 2020). Kuliner amat berkontribusi pada ekonomi daerah, karena: 1) kegiatan kuliner disukai wisatawan, 2) biaya wisata dominan untuk keperluan konsumsi, 3) wisata kuliner mencakup segala usia, 4) kuliner tradisional sebagai daya tarik tempat berwisata (Sutaguna et al., 2018).
Destinasi wisata yang berkembang pesat di Bali salah satunya adalah kelurahan Sanur, terutama jalan Danau Tamblingan, sebagai akses ke destinasi wisata restoran, hotel dan fasilitas komersial lainnya. Beberapa fasilitas memiliki nama terkenal namun bangunannya hanya mencerminkan ciri khasnya sendiri, bukan ciri Bali (Werdantara, Prajnawrdhi, Muktiwibowo 2020). Lebih dari 50% bangunan komersial di koridor jalan ini tidak menerapkan prinsip Arsitektur Bali (Pratama dan Suardita 2018).
Keberadaan restoran Three Monkeys di jalan Danau Tamblingan Sanur dengan tampilan luar Arsitektur Tradisional Bali tetapi tampilan dalamnya paduan tradisional - modern, yang disukai wisatawan manca negara dan lokal menjadi menarik untuk bahan diskusi.
Persoalannya, bagaimana memahami sistem fisik - makna Budaya Bali dalam arsitektur restoran Three Monkeys Sanur karya arsitek Ketut Arthana, yang amat berbeda dengan arsitektur Tradisional Bali? Tulisan ini mendeskripsikan elemen fisik arsitekturnya, lalu mengungkap unsur-unsur ‘Budaya Bali’nya, mulai dari sistem fisik/terlihat sampai yang esensi/filosofi.
Manusia selaku makhluk berbudaya punya sifat selalu menginginkan terjadinya perubahan ke arah yang lebih baik (Gomudha 2017). Perubahan-perkembangan memang dibutuhkan namun sangat perlu untuk dikendalikan agar tradisi yang diwariskan oleh leluhur tidak dilupakan. Untuk dapat lestari, Arsitektur Bali harus berakar di masa lalu (Lombart, 2018).
Arsitektur Bali merupakan bagian perwujudan budaya Bali dengan prinsip yang berfokus pada keselarasan antara manusia dan lingkungannya atau alam semesta (Parwata 2011).
Translation - English As one of the most popular travel destinations worldwide, Bali Island has gained popularity over the years, in part due to its natural beauty (Sunarta and Arida 2017, Budiharjo 2019) and the distinctive culture and traditions of its people, which are still practiced today (Siwalatri 2019). It has been demonstrated that the centuries-old traditional architecture of Bali serves as a global symbol of Balinese identity (Salain, 2019). Not merely for vacation, the majority of visitors to Bali come to witness the local wisdom, which includes the customs, culture, and distinctiveness of the Balinese people (Aridiantari, Lasmawan, Suastika 2020).
However, tourism has many implications, positive and negative, in all aspects for almost all Balinese society (Wahyundaria, Sunarta 2020). This unavoidable influence from outside Bali brings changes to the form of Balinese architecture, especially those related to culture/traditions that have existed for a long time, namely shapes, natural colors, decorative elements, building materials and modern technology. This has given rise to a new phenomenon, namely the values of freedom of aesthetic expression which are gaining a greater share, even suppressing elements of local culture (Maharani, Yupardhi 2014).
In addition, people find it harder to uphold traditions due to the nature of independence, efficiency, and society's growing busyness (Siwalatri 2019). The architectural industry is pushing traditional ideas through industrialization and education in the name of efficiency, effectiveness, hygiene, and other reasons. This has an impact on many spatial patterns and traditional architecture being abandoned by residents and turning to non-traditional architecture or contemporary architecture." The conflict between "tradition" and "newness of change" will give rise to several fresh identities that may eventually lose their significance (Salain, 2019).
Problems arise when something that still survives with a profane (traditional) nature meets forms of profit (modern). Balinese people who still strongly believe in cosmology encounter forms that follow form follows function. (Maharani, Yupardhi 2014).
However, Balinese society's social and cultural framework is exceptionally resilient and dynamic, which allows it to remain somewhat flexible in adjusting to a variety of environmental changes (Subawa 2018). Therefore, when different influences restrict and undermine traditional assets in the name of renewal, it becomes imperative to promote Balinese identity through architecture (Salain, 2019).
In 2015, Travel World's Best Award magazine ranked Bali as the second-best island globally and the best island in Asia. This recognition helped Bali become a popular tourist destination both domestically and internationally (Pramesti, Iswarini, Adi 2023). Bali's potential includes its culture and customs, which have persisted through the generations and are partially reflected in Balinese architecture (Werdantara, Prajnawrdhi, Muktiwibowo 2020).
The culinary tourism mentioned above is one kind of tourism (Suweta, 2020). Because 1) tourists prefer culinary activities, 2) travel expenses are mostly for consumption, 3) culinary tourism appeals to all age groups, and 4) traditional culinary attractions are tourist attractions, culinary tourism makes a significant contribution to the regional economy (Sutaguna et al., 2018).
The Sanur subdistrict in Bali, particularly Jalan Danau Tamblingan, is one of the tourist sites that is growing quickly due to its accessibility to other tourist attractions, dining options, lodging options, and other business establishments. Despite having well-known names, certain facilities merely exhibit their features rather than Balinese ones (Werdantara, Prajnawrdhi, Muktiwibowo 2020). Balinese architectural concepts are not used in more than 50% of the commercial buildings along this road corridor (Pratama and Suardita 2018).
The existence of the Three Monkeys restaurant on Jalan Danau Tamblingan, Sanur, with an external appearance of traditional Balinese architecture but an internal appearance that is a combination of traditional and modern, which is liked by foreign and local tourists, is an interesting topic for discussion.
The challenge is in comprehending the architectural design of the Three Monkeys Sanur restaurant, which was designed by architect Ketut Arthana and differs greatly from traditional Balinese architecture. The physical components of the architecture are discussed in this article, followed by a revelation of the components of "Balinese Culture," which goes from the visible system to the core ideas.
People are cultural beings with an innate desire for positive change (Gomudha 2017). Changes are indeed necessary, but they must be carefully considered to preserve the customs that our forefathers left us. Balinese architecture needs to have historical roots to be sustainable (Lombart, 2018).
Balinese architecture is part of the embodiment of Balinese culture with principles that focus on harmony between humans and their environment or the universe (Parwata 2011).
Indonesian to English: 1. Need Analysis of Cybergogy-Based Mentoring Model to Support CEFR Mastery for English Language Education Study Program Students General field: Social Sciences Detailed field: Education / Pedagogy
Source text - Indonesian 1) Necessities
Necessities adalah urgensi dan peran model mentoring berbasis cybergogy untuk mendukung penguasaan CEFR bagi mahasiswa prodi Pendidikan bahasa Inggris. Sesuai dengan angket yang sudah dikumpulkan terlihat jika model mentoring berbasis cybergogy untuk mendukung penguasaan CEFR bagi mahasiswa prodi Pendidikan bahasa Inggris diperlukan untuk mempermudah transfer pembelajaran pada mahasiswa prodi Pendidikan Bahasa Inggris. Data survei menunjukkan tingkat persetujuan yang tinggi terhadap pentingnya program mentoring untuk mahasiswa Prodi Pendidikan Bahasa Inggris. Mayoritas responden sangat setuju dan setuju bahwa program mentoring sangat diperlukan, baik dalam hal penyelenggaraan (45% sangat setuju, 51% setuju) maupun pengaturan resmi oleh lembaga (34% sangat setuju, 60% setuju). Penggunaan teknologi dalam program mentoring juga dianggap penting (47% sangat setuju, 52% setuju), menandakan kesesuaian dengan perkembangan teknologi saat ini. Materi yang disampaikan diharapkan dapat mengembangkan profisiensi berbahasa Inggris mahasiswa (40% sangat setuju, 58% setuju), serta membantu mahasiswa beradaptasi dengan kehidupan universitas (37% sangat setuju, 59% setuju). Meskipun ada kekurangan data untuk pernyataan keenam, respon terhadap pernyataan lain menunjukkan dukungan kuat untuk mentoring akademik dan non-akademik. Menariknya, ada pandangan bahwa materi dalam mentoring akademik sebaiknya berbeda dari kelas (31% sangat setuju, 62% setuju). Terdapat kekeliruan data pada pernyataan kedelapan yang perlu diklarifikasi. Secara umum, hasil survei ini menegaskan nilai dan kebutuhan program mentoring di kalangan mahasiswa.
2) Wants
Bagian wants menggambarkan preferensi yang jelas terhadap metode dan konsep dalam program mentoring. Sebagian besar responden setuju atau sangat setuju dengan pendekatan yang menyenangkan dan menarik (51% sangat setuju, 45% setuju) serta konsep yang santai namun serius (34% sangat setuju, 59% setuju) dalam pembelajaran. Pengajaran keterampilan reseptif dan produktif juga mendapat dukungan yang kuat (42% sangat setuju, 53% setuju), menunjukkan keinginan untuk pendekatan yang seimbang dalam pengembangan keterampilan bahasa. Menariknya, ada kecenderungan yang signifikan terhadap metode permainan dan aktivitas interaktif (38% sangat setuju, 51% setuju), yang mencerminkan preferensi terhadap pembelajaran yang lebih dinamis dan partisipatif. Sebaliknya, metode ceramah dan presentasi tampaknya kurang populer, dengan 40% responden tidak setuju dan 6% sangat tidak setuju, menunjukkan kebutuhan akan metode yang lebih interaktif dan kurang formal dalam program mentoring. Kesimpulannya, hasil ini menekankan pentingnya mengadopsi pendekatan yang lebih inovatif dan menarik dalam merancang program mentoring.
Translation - English 1) Necessities
Necessities are the urgency and role of a cybergogy-based mentoring model to support the mastery of CEFR for English education study program students. The results of the questionnaire collected indicate that to support students in the English Education study program in mastering the CEFR, a cybergogy-based mentoring model is required to promote the transfer of learning to students in the English Education study program. According to survey data, there is broad consensus regarding the value of mentorship programs for students enrolled in English language education study programs. In terms of execution (45% strongly agree, 51% agree) and formal arrangements by institutions (34% strongly agree, 60% agree), the majority of respondents highly agree and believe that mentoring programs are extremely necessary. According to 47% completely concur and 52% agree, that using technology in mentoring programs is also significant. This indicates that it is appropriate considering the state of technological advancements. The use of technology in mentoring programs is also considered important (47% strongly agree, 52% agree), indicating suitability with current technological developments. It is believed that the material would support students to become more fluent in English (40% strongly agree, 58% agree) and adjust to life at university (37% strongly agree, 59% agree). The responses to the other questions demonstrate high support for both academic and non-academic mentorship, despite the sixth statement having little data. Remarkably, certain individuals believe that the material discussed during academic mentorship should differ from what is provided in the classroom (31% strongly agree, 62% agree). The ninth statement has a data error that has to be explained. Overall, the survey's findings encourage the importance and demand for mentoring programs among university students.
2) Wants
A definite preference for the mentoring program's approaches and ideas is provided in the wants section. The majority of respondents agree or strongly agree that learning should be approached pleasantly and fascinatingly (51% strongly agree, 45% agree), as well as in a casual but serious way (34% strongly agree, 59% agree). Strong support was also demonstrated for teaching productive and receptive skills (42% strongly agree, 53% agree), suggesting a desire for a well-rounded approach to language skill development. It's interesting to observe that there is a strong tendency toward interactive activities and game approaches (38% strongly agree, 51% agree), which demonstrates a desire for more dynamic and participatory learning. In contrast, lecture and presentation methods appear to be less popular, with 40% of respondents disagreeing and 6% strongly disagreeing, indicating a need for more interactive and less formal methods in mentoring programs. In conclusion, these results emphasize the importance of adopting more innovative and engaging approaches in designing mentoring programs.
English to Indonesian: QUALITATIVE STUDY ON THE EXTENDED FAMILY EXPERIENCES IN CHILD CARE FOR TEENAGE COUPLES IN KAPANEWON SAPTOSARI GUNUNGKIDUL REGENCY General field: Medical Detailed field: Medical: Health Care
Source text - English Religious courts in Indonesia received 55,000 requests for early marriage dispensation in 2022, about twice as many as the previous year, according to data from the Ministry of Child Empowerment and Protection (KemenPPA). In 2020, there were 239, or 4.45%, fewer teenage marriages in Gunungkidul Regency. Applications for marriage dispensations decreased once more in 2021, reaching 213 applications, or 3.96%, and then again in 2022, reaching 174 applications, or 3.23% (Office of the Ministry of Religion, Gunung Kidul, 2023). The prevalence of underage marriage in Gunungkidul Regency is still relatively high compared to Kulonprogo Regency in 2022, with 41 applications, despite having reduced over the previous three years (Office of the Ministry of Religion, Kulonprogo, 2023).
Translation - Indonesian Berdasarkan data Kementerian Pemberdayaan dan Perlindungan Anak (KemenPPA) RI, pengadilan agama menerima 55.000 permohonan dispensasi pernikahan usia dini di sepanjang 2022, atau hampir dua kali lipat jumlah berkas serupa pada tahun sebelumnya. Pernikahan remaja di Kabupaten Gunungkidul pada tahun 2020 turun menjadi 239 ajuan atau 4.45%. Pada tahun 2021, ajuan dispensasi nikah turun kembali menjadi 213 ajuan atau 3.96% dan terus turun pada tahun 2022 menjadi 174 ajuan atau 3.23% (Kantor Kementrian Agama Gunung Kidul, 2023). Meskipun mengalami penurunan selama tiga tahun terakhir, namun kejadian pernikahan remaja di Kabupaten Gunungkidul masih tergolong tinggi dibanding Kabupaten Kulonprogo pada tahun 2022 sebanyak 41 ajuan (Kantor Kementrian Agama Kulonprogo, 2023).
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