The current study is aimed at identifying the translation procedure of happy emotion of English into Indonesian. The emotion of happy is translated into several words included bahagia, senang, suka, lega, kesenangan, gembira ria, riang, ceria, patah hati, and tenteram. The structural and metalinguistic differences between language and culture, the effects of certain styles cannot be achieved without disturbing lexis or syntactic order in the target language. In such cases, it is a more complex procedure must be used to convey the meaning of the source text. It may looks quite modern, or even unusual, indirect translation procedure allow translators to exercise over strict control the reliability of their efforts. The cultural system owned in SL and TL is at a high level and/or high context. It prioritizes positive emotions, positive thinking, and positive face rather than negative emotions. It is possible to be an evaluative the emotion in a part or fully their configuration meaning and explication technique. The most of emotive words has a positive evaluation regarded to positive feelings. It is categorized as a style and strategy communication.

The recent interest in the relation between translation and ideology led to the following research based on the translation of Kṛṣṇa text. The Indian short story for Kṛṣṇa; The Supreme Personality of Godhead and its translation for Kṛṣṇa: Personalitas Tuhan Yang Maha Esa (English to Indonesia) to highlight how the translation ideology applied in transferring the meaning of emotions. If external influences cannot be avoided, a translation should respect its main scope of being the source for a cultural change. Therefore, the two questions that have eventually to be answered are how does the translation ideology related to the word of emotions in the common culture reader. Reasoning about the factors underlying the translation ideology applied towards Indonesian culture.

This paper attempts to configure the meaning of cultural practices in the field of tradition in Bali including the cultural meaning of assertive, directive, expressive, commissive, and declaration that can be used as a model TO strengthen identity of Balinese people. In order to obtain valid data, participative observation taking the form of a focused group discussion was done in several locations in Bali. The data were then thoroughly analyzed based upon the theory of Natural Semantic Metalanguage originated by Wierzbicka (1999) with a model of Cultural Scripts proposed by Goddarad (2002). The result of analysis showed that: 1) cultural meanings found in verbal utterance of traditionally cultural practices in Bali could be derived from such functions of speech acts as: (a) assertive with cultural meanings of ngaturang 'to present  and ngedengang 'to show '; (b) directive with cultural meanings of ngelungsur keslametan ‘to ask for safety', nuturang 'to advise', ngundang 'to invite'; (c) expressive with cultural meanings of ampura 'to apologize' and suksma 'to thank'; (d) commissive with cultural meaning of mejanji 'to promise'; and (e) declaration with cultural meaning of mutusang 'to decide'; 2) Cultural meanings of Bali cultural practices could be configured using cultural scripts that can be used as a model to strengthen the identity of Balinese people.

This paper is entitled “The Form and the Use of Swearing Words in the Wolf of the Wall Street Movie”. This study aims to identify the kinds of swearing words and explain the purpose of the use of swearing words in the movie. The data were collected directly from the movie subtitle as the data source. The data of swearing words were collected by note-taking technique, the dialogues containing swearing words were noted and then the best ones were chosen to be analyzed according to the theory. The data were analyzed by using the qualitative method, and analyzed based on the theory of classification of swearing words proposed by Hughes (1991) to identify the kinds of swearing words and theory of principle purpose of verbal obscenity proposed by Liedlich (1972) used to analyze the purpose of the use of swearing words. The finding shows that there are six kinds of swearing words found. The kinds of swearing words found in the movie are indicated from the genital term, excretory term, animal term, anatomical term, imbecilic term, and general term. All those words are used in the informal situation and mostly used by the character to express their feeling such as anger, happiness and their dissatisfaction with something. Besides, from seven principal purposes of verbal obscenity, there are six purposes of using swearing words found in this study; they are swearing words used to provide catharsis, to discredit, the term of endearment, to show personal identification, to create attention, and to insult. By using swearing words they can express their emotion and feel as well. Generally, swearing words are not allowed to be spoken in daily conversation but in this movie, all characters mostly used swearing words in their daily conversations.

The deep structure specification consists of a control verb and a series of case roles which are marked in the Noun Phrase (NP). Study about the deep structure specification for the semantic prime DO is related to the case grammar of which model is determined by the syntactic frames of the semantic prime DO. Therefore, this article tries to describe the syntactic frames and the case roles of the semantic prime DO. Data were collected from four Balinese folklores with observation method and note taking technique. The Descriptive qualitative method was used to analyze the data collected. The results of the analysis showed that the syntactic frames of the semantic prime DO can be described as (1) X does (something) in which the deep structure can be