The Representation of Ambyar Concept in Guyon Waton’s Songs

Abstract


Introduction
In each era, music has unique characteristics both in terms of genre and the themes of its lyric.Currently, romance and pop dangdut are one of the most popular themes and genres, respectively.Its combination is welcomed warmly by both young and older generations.The pop genre was also popular in the 80's and 90's, around the New Order era.This genre is also known as crybaby songs due to its sad and heart-wrenching lyrics (Ashaf, 2006).As time passed by, the music in Indonesia was also developing.In 1990, Manthous, leader of a music group called Campur Sari Gunung Kidul (CSGK), popularized campursari, a flexible music genre that is well received by many Javanese people.This genre has a combination between keroncong (electone and electric guitar) and Javanese In fact, Didi Kempot himself was feeling quite shocked when this term became widespread as he only learned it from social media.He also realized that his sad songs eventually brought out energy to celebrate heartbreak.It is a cathartic way to express their sadness but at the same time want to harmonize in campursari music.From that phenomenon, later a community called Sobat Ambyar (Sad boys and Sad girls) was established in 2019 (Putri & Parani, 2020;Qorib & Dewi, 2021).Both sad boys (for the male fans) and sad girls (for the female fans) are accumulated by their hobbies of listening to harmony as well as sharing the same sadness, heartbreak, anger, and happiness (Ayu, 2020).Sobat ambyar danced and sang together while Didi Kempot sang his songs.Didi Kempot's concept of ambyar indeed affects the Indonesian music industry significantly.One example is Guyon Waton, a band who became famous after covering one of Didi Kempot's songs, titled Pamer Bojo.The band covered the song in 2019 and since then has been streamed by 27 million people on youtube.From there, the band continues their effort to preserve songs with a heartbreak theme (ambyar).Guyon Waton songs which is typically sung in Javanese or a blend of Javanese-Indonesian with thick Javanese nuance which shown in their songs such as "Korban Janji" and "Sebatas Teman".Those two songs use Javanese through its lyrics and short vocal ornaments to give the impression of rousing in the song which is called senggakan.
The emergence of Javanese pop dangdut also affects Indonesian music genre and song lyrics.In the 80's and 90's, the songs were dominated by cryptic songs, while in the current state, the Javanese pop musician changes the atmosphere of romance.Like the characteristic in dangdut koplo, even though the lyrics and atmosphere of the songs are sad, the audience can still enjoy them while they are dancing happily.The same goes with the name Guyon Waton which in Javanese means 'recklessly joking', they sang the sad and heartbreaking songs in a laid-back style full of laughter.Eventually, this "broken heart community" which was established in 2015 was able to gain enthusiasm from millennials and the gen-z.Hence, the researchers aim to examine the representation of ambyar in Guyon Waton's song lyrics by applying the study of Semiotics.
This study picks out the Guyon Waton's song lyrics as the object due to the phenomenon that this group became growing rapidly and popular in the last few years (since 2018) for the youth generation, especially gen-Z.Not to mention, this group embrace the phenomenon of broken heart songs which represents the concept of ambyar.This leads to their poularity growth in social media such as youtube or spotify.Through those two social media, Guyon Waton's songs which contains the topic of broken heart have been played both visual and audio up to millions time.
There are several research on the representation of songs or other objects, including how to represent a sign.For example, a research conducted by Achsani (2019) has studied the phenomenon of ambyar with the object of the study of the song Didi Kempot.From this study, it was found that the ambyar phenomenon emerged with a background of failure in love such as infidelity, disappointment, commitment to a relationship, breakup, and so on.Other research on the Didi Kempot song is the research of Rosmini (2017) and Wuryaningtyastuti (2020).Rosmini focuses on diction and language style and Wuryaningtyastuti focuses on messages on lyrics in growing appreciation of Javanese music.Of these three studies, the focus of the study on the representation of ambyar has not been studied, especially in the song Guyon Waton.This is one of the factors behind this research.
Hussein & Aljamili (2020) also discussed the humour of covid-19 on Jordanian social media.From the analysis of denotation and connotation, we obtain representation that the humour of covid-19 on Jordanian social media represents the state of the Jordanian people, who are no longer stressed in facing the pandemic.Instead, they release their stress more positively.Therefore, the pandemic pressure is released in a more controlled manner without excessive fear.By the same analysis, this paper also trying to examine how Javanese millennials and gen-Z define the ambyar concept as a new expression.Not only it is causing sadness, but also building a new method to relieving stress in cathartic way by singing along through the Guyon Waton's songs.
Another research on representation is conducted by Winduwati (2017), which examines the representation of free sex in the dangdut song "Cinta Satu Malam".The study shows that the language used in the song lyrics explicitly represents the phenomenon of free sex as a social reality.In addition, it also indicates a semantic shift, particularly seen in its diction of love which is no longer understood as a romantic and sacred thing.Yet, this word has changed into something that could give people sexual pleasure in a "one night stand" relationship.Iswari (2015) also analyzes song lyrics using Barthes's semiotic theory.The song is entitled Surat untuk Tuhan (A Letter to God), which has an environmental theme.Then the results are the representation of environmental messages communicated through several symbols such as forest, illegal logging, and deforested forest.The second representation is to inform the current generation to preserve the natural environment in Kutai Kartanegara.
Following by Solihin & Azhari (2018) who conducted a research that theism in the lyric of song "Manunggal" has a denotative representation.It shows a belief in the notion of divinity and believing in His existence which is represented by the chorus.While the connotations representation implies that the songwriter wants to make this song a reflection of himself in his spiritual journey.Also, the representation of myth from Barthes's perspective in its lyrics shows that the belief in the presence of God is a must that must be believed.
The next research is conducted by Pua and Hiramoto (2020), focusing on Hollywood ninja films, which raise a racial hegemony.They argue that the role of "media" is very influential on the social perspective of society, and even it could stimulate an illusion to emerge a new concept.Not only film, but pictures are also a form of media.Hunter (2016) stated that an image that accurately represents the City of Seol affects the increasing number of tourists accessing a site.Among Google, Baidu, and Naver, Naver is the one that provides more detailed portraits such as travel group information, city conditions, destination, routes to destinations.It is evident that the representation of a photo, which is portrayed well, could affect a person's perspective (Hunter, 2016;Riley, 2004;Withalm, 2006).
Another research related to semiotics and other image object representations is emoji.Parkwell (2019) stated that the sign of emoji has the function of toilet emoji associated with Donald Trump's tweets and shows that the emoji is made "attractive" to represent Donald Trump's personality.Not only representing an individual, emoji such as icons could also represent a culture in that community.People who do not adhere to the "emoji" culture will be indifferent to a sign.In contrast, if a community has prior knowledge of the cultural background of using emoji, then the community will also respond to this sign (Galli et al., 2018;Lawes, 2019).
Next, Bargad (1990) also conducted research on representation.He explained that poetry is not merely about its beautiful diction but also seems to "have a soul" in a semiotic view.Turino (1999) and West (2019) also expressed the same idea concerning diction in song lyrics.They explain the relation of music in a semiotic view.He applies Peirce's semiotics in ethnomusicology using the trichotomy concept of analysis: signs, objects, and interpretations.Hence, apart from being a sign and an object, song lyrics can also be interpreted as a representation of the object itself by observing the theme, diacent, and argument, which are signs to represent something.
In addition to the research above, there are many literature reviews discussing the technique of how semiotics represents a sign of interpretation.The semiotic representation analysis technique contains how researchers can interpret explicitly and interpret to appear invisible and sometimes require an intuitive interpretation.Therefore, semiotics does not explain what is wrong and right but rather identifies a different explanation that highlights a more complex reality conveyed through representation (Andacht & Michel, 2005;Mikhaeil & Baskerville, 2019;O'Toole, 2003;Vannini, 2007).
From previous several research above, it seems that ambyar concept in song's lyrics also become interesting object since it has not been studied by semiotics perspective.Rather than stylistics approach which only describes all of the song's lyrics beautifulness, semiotics will be a tool to delve deeper into both the meanings and its representation about the ambyar concept.Moreover, youth people nowadays are become more open with the feeling of broken heart.They are embracing it with news ways such as singing together, so it turns out to be cathartic ways to stress relieving when they have any trouble in relationship problems.Guyon Waton is one of suitable example of how the sadness feeling can be exploited into entertaining aspect, especially when it transformed to the songs for Javanese millennials and gen-Z.

Methodology
The novelty of this research is evident since there is no study yet discussing Guyon Waton song lyrics under semiotic study.Thus, this research is expected to examine more deeply the representation of the concept of ambyar in Guyon Waton which expressed their sad songs in a fresh dan youthful ways.As it mentioned before, the lyrics indicates the same ideology background with Didi Kempot who brought back the concept of ambyar through his song lyrics to the millennials and gen-z.In addition, this research is expected to enrich the perspective of the word to represent an expression that is described using the word ambyar.Besides, the word may be used to improve Javanese vocabulary for non-Javanese speakers.Following the objective, the research questions are how to identify signifier and signified and the meaning of Guyon Waton's song lyrics; and how to conclude a representation drawn from the song and its relationship with the myths emerged in the society.To explain the representation of ambyar concept in Guyon Waton's songs, this research focuses on applying the study of Roland Barthes' semiotics and Lacey's semiotic representation which are portrayed in their song lyrics such as "Korban Janji" (KJ), "Takkan Kembali" (TK), "Perlahan" (PR), "Menepi" (MN), "Tiba Mburi" (TM), "Lungaku" (LU), "Sebatas Teman" (ST), and " Pamer Bojo" (PB).Those songs are the example of how youth people in Javanese experiencing occasions that leads into a broken heart feeling.Therefore, based on that criteria, all of the songs mentioned above will be examined in this paper.
The study of semiotics is the study of signs.In general, the concept of a sign is defined as something that refers to something else (Chandler, 2017:2-3).In this paper, we are going to discuss the representation first prior to semiotics.Further study is required due to the limited study of meaning under the semantic scope.Moreover, some semantics theories are still grounded on the wrong assumption that the main unit of meaning is individual expressions such as words, symbols, and signs.Whereas the correct unit of meaning for analysis semantics is form of a complete sentence or proposition.In addition, the sentence can provide a condition close to the truth or another state of satisfaction in certain cases.Hence, it raises certain implications for the mentioned sign (Searle, 2017).
The implications stated by Searle are referred to as "representation" by Lacey.Lacey (1998) examines representations based on concepts drawn from the literature reviews.He stated that texts in the media or elsewhere are polysemic, which indicates that they have more than one meaning.These other meanings or other implementations are then referred to as individual representations.Lacey adopts Richard Dyer's concept which consists of several discussions of representation (Khatri, 2016;Lacey, 1998b;Nowakowska, 1980).The next emerging question is about reality.Is the representation merely a fantasy that cannot be proven scientifically?As shown in Figure 1, Lacey answers, "What is being represented?".Lacey stated that media texts cannot show a reality since the interpretation only acts as a mediator.Realism is one form of representation that is considered closest to reality.Therefore, representational analysis can be said to be a scientific analysis.Lacey explained that the concept of realism is embedded in ideological discourse at any given time.Historical development has influenced the concept to a large extent.Even for Barthes, realism is a "natural act" which is limited by conventional codes in a certain place and time (Lacey, 1998b).
Accordingly, the researchers will apply Roland Barthes's semiotics (1968) as a theoretical study to analyze the representation of ambyar.Roland Barthes's semiotics is an adoption of Saussure's semiology.
Nevertheless, Barthes's concept is distinguished because it does not end with denotation but is followed up with an analysis of connotation and the myth (Chandler, 2017).According to Barthes (1968), "There is no denotation without connotation".In literary and daily discourse, the meaning of connotation refers more to individual personal associations.
However, in semiotics, connotation focuses on associations that are widely known in culture or subculture.Given that, by applying Barthes's concept, the representations of ambyar will be more varied and have deeper analysis as it provides the perspective or representations of Guyon Waton fans, a band widely known for their ambyar lyrics.
Barthes' semiological concept in Figure 2 shows the boundaries of the signifier and the signified which then distinguishes denotation, connotation, and myth.Barthes adopted Louis Hjelmslev's notation which shows 'orders of signification'.Therefore, Barthes then distinguishes the first order and second order.The first order is denotation, and the second order is connotation.Denotation and connotation in Barthes semiology are often described in terms of representations or levels of meaning, or semiosis (Barthes, 1968;Chandler, 2017).Accordingly, this research will first analyze the signifier and signified grounded on Roland Barthes' concept and follow up with Lacey's representation.Thus, it is hoped that this research will identify the meaning of the concept of ambyar from the song lyrics and its myths and the representations both from the results of structural analysis and the emerging myths.
This research is divided into three steps including data collection, data analysis, and data presentation.Subsequently, the data were collected through observation methods or listening to the song and transcribing it to the text, following by using questionnaires and interviews to the respondent (Sudaryanto, 2015).The respondents were Guyon Waton fans and linguists.They were chosen by purposive sampling based on certain criteria.Also, an in-depth interview with the management of Guyon Waton was conducted.In addition, the online survey using a questionnaire was addressed to Guyon Waton fans.The questionnaire as a survey instrument was in the form of G-forms.The oral and written data were then processed using the equivalent method to reveal the meaning and the distributional method to describe aspects of the linguistic form.The object for the analysis is presented in the table 1 below, and the method of analysis is shown in table 2.  Table 2 shows the flow of this research.As mentioned in the background of the study, this research will apply Roland Barthes's theory.Therefore, the technique of drawing the denotative and connotative meaning will follow the line.In addition, however, the researchers will focus on signifiers and signified, also social representation.

Results and Discussion
There will be three sub-chapters; denotation and connotation analysis, myths on song lyrics and audio, and the representation of ambyar in society.The denotation, connotation, and myth will directly merge with its representation in subchapters.Therefore, the conclusion can be drawn clearly.

Analysis on Denotative and Connotative Meaning of Guyon Waton's Song Lyrics
The analysis begins with the primary data, including words, phrases, clauses, and sentences.The signifier is the song lyrics.Then, it is followed with the signified and its denotative and connotative meaning.The analysis is presented in Table 3).

One's acts and decision
Loving in silence and always be patience Loving in silence (without confessing it) and being responsible with the dishonesty Table 3 presents a sample of words, phrases, clauses, and sentences that represent the concept of ambyar in the song lyrics.For example, the word ngeboti (to put weight to something) serves as a signifier.Its denotative meaning is to put a burden/weight on something.However, this word also expresses something else, which leads to a different connotative meaning.The connotation of ngeboti (to put weight on something) is an attitude or act of choosing a new partner and leaving her ex.In addition, the word menunggumu (waiting for you) denotatively means the act of waiting for someone.However, in the context of Guyon Waton's songs, it means locking his heart, not allowing others to be in his heart, and keeping in faith true love while hoping that the person he loves will return to him.Thus, it becomes meaningful when applied in a song as it emerges the connotative meaning.Next, kepati-pati (determined) denotatively means being determined in loving someone.However, connotatively, it means a very deep love for someone he loves.
There are three phrases presented as a sample to represent the concept of ambyar.The phrase pernah singgah (had ever stopped by) denotatively (without the song context) means someone who stopped by for a while during the journey.In the context of the song, it means that the person had a love relationship.The word pernah (had ever) is a sign that it occured in the past.Therefore, the phrase implies that someone is reminiscing about his love in the past.The next phrase is Korban Janji (victim of sweet promises).It shows a signified that the person is the victim.It denotatively means someone who has been deceived by others.While connotatively, it means someone is a victim of sweet promises, saying to be faithful in love.The next example is berteman sepi (Befriend with loneliness), which connotatively means to be friends with a lonely situation.However, in the song's context, it connotatively means being in a position when a person gets used to his loneliness.
The following data is clauses.As presented in table 3, there are three examples representing ambyar from Guyon Waton's song lyrics.The first clause is kau campakkan (you dump/leave me).The clause denotatively means someone who accepts being rejected by someone else.While connotatively, it means the despair of someone who feels that he has been dumped by his partner.The second clause is tresnamu mbok paro 'your love is shared', which denotatively means sharing love with others.It is an act done by parents who share their love with their children.However, in the context of the song, it connotatively means that someone has an affair.Likewise, the clause hanya meluangkan waktu (just makes time) denotatively means someone who makes time (for others).Therefore, it does not raise any problem if someone makes time (for others).However, in the song's context, the clause connotatively means the love is not a serious relationship, but only to fills the void of heart, commonly known as "jomlo" (single) status -not in any love relationship.
The last data is sentences.It can be seen that some sentences distribute as a signifier of ambyar representation.For example, the sentence ra ana mesakne aku sithik wae (there is no pity for me at all).This sentence denotatively means like a sulky person who asks why no one gives him/her sympathy at all.However, in the context of the song, the connotative meaning emerges implying that the person does not care and ignores the person (the one who spoke).This is marked by the expression mesakne aku sitik wae (pity me a little) which shows why someone would say so.It means that his partner is already ignoring him.The sentence kowe lunga pas aku sayangsayange (you left when I was still madly in love with you) denotatively means leaving someone when the partner was still madly in love with them.However, in the context of song lyrics, such as referent will be directly addressed to the partner or someone he loves.Thus, the connotative meaning will be that his partner no longer loves him and chooses to leave him.

Denotative and Connotative Meaning of Contradicting Lyric
Guyon Waton's song lyric is distinguished by the presence of "consolatory" lyric or "trauma healing".It serves as a comforter for the heartbroken people to always have positive thoughts and not dwell in sadness.The data presented below are taken from Guyon Waton's songs entitled "Menepi" (MN), "Tiba Mburi" (TM), and "Korban Janji" (KJ).Table 4 shows three phrases which seem to have a contrast meaning compared to the data in table 3. Indeed, it is correct since Guyon Waton's songs uses many expressions to clearly illustrate the feeling of love betrayal.Nevertheless, Guyon Waton, still in the same song, uses phrases, clauses, or sentences saying that the grief caused by love is not as terrible as imagined.For example, the phrase sedikit menepi (step aside) without the song's context, it denotatively means someone who moves a little to the edge.However, under the context of Guyon Waton's songs, it means that someone who has been aware of his situation and then decides to step back or give up.It applies in love, Guyon Waton delivers a message that when all efforts have been attempted, and the loved one does not love him in return, then the best option is to step back, stop all attempts, and just wait.It is important so that someone does not dwell in uncertain waiting.It also applies to the phrase Ikhlas legawa (sincere relief).Ikhlas means sincere, letting go of something without any burden.Meanwhile, the phrase used by Guyon Waton is Ikhlas legawa implies that it is a higher level than sincere.It means letting go of something wholeheartedly and without leaving a burden in the heart.3. Guyon Waton also put clauses such as kudu tak terima (I have to accept) in their song lyrics.They emphasize the word kudu, which means "must do".It implies that no matter how tragic the end of one's love story, they have to accept it, not denying or mourning it.It is then followed by the next clause Gusti paringana aku kuat ati (God, please strengthen my heart).It implies that Guyon Waton wants those who are heartbroken to remember their God so that God will strengthen their hearts.Thus, it has a connotation as an expression of surrender to God for everything that disappointed him.Moreover, the clause Gusti duwe dalan liya (God provides us with another way) connotatively means that God will show a way for those who have been sincere and faithful to God.
Meanwhile, table 3 shows that the clauses represents depressed expressions stage of love betrayal.For example, the clause of kau campakkan diriku which has a connotative meaning that someone will be abandoned by their lover because they already have a new love interest.Likewise with the clause of tresnaku mbok paro which means someone already knows if their lover has shared their attention or affection for other people in a romantic relationship.Lastly, the clause of hanya meluangkan waktu which connotes that someone has realized that his lover does not really love him/her by giving all his/her time to himself.We can see that three clauses in table 3 emphasize the depressed stage in the forming process of ambyar concept, before finally in table 4 which shows the acceptance stage.
In addition, table 4 presents several sentences that have different representations from table 2. Table 2 shows the representation in sentences with a negative tone.In contrast, table 3 illustrates them in a more positive attitude.For example, muga-muga oleh ganti sing luwih gemati (hopefully, I get someone who will be more faithful).This sentence has a positive tone.It depicts someone who has accepted the situation, letting his partner and wishing to find a better partner.This kind of attitude shall be possessed by those who are heartbroken.If they can accept the reality and let it be, then a better destiny will eventually come.
Then, the sentence tak ada waktu kembali untuk mengulang lagi (there is no way we could turn back the time) means that someone is ready to move on, to start a new life.Therefore, it is important for the heartbroken not to dwell on sadness and not merely look at the past.Accordingly, it sums up the representation that Guton Waton delivers in his lyrics.It is full of messages saying that a breakup is painful, but we shall not dwell on the sadness.

Myth and Representation of Ambyar in Guyon Waton's Song Lyric
According to Lakoff and Johnson (1980), myths help us to understand the experience of actors in in their culture or other cultures.It also plays a role in conceptualizing culture.Furthermore, myth is close to the connotative meaning since it become part of semiology (Barthes, 1968).This will be an entrance to take a deeper look when some myths are closely related to the current condition of society based on words, phrases, caluses, and sentences in Guyon Waton's song lyrics.
As explained before, the words representing ambyar tend to have connotative meanings about a person's inner attitude towards their partner.It is expressed in words such as disappointed, dumped, abandoned, separated for a long time, waiting in vain, loving only for appearances and materials, etc.Thus, it raises the myth that ambyar is associated with negative emotions.While in fact, the concept only refers to shared negative emotions as the result of a heartbreak.The sadness over a heartbreak is better expressed through singing along together than being kept inside for a long time.However, Didi Kempot suggested that when the sadness is over, we need to be able to move on with our life (patah hati boleh tetapi jangan patah semangat).
In addition, the analysis on phrases shows that representation of ambyar is indicated by phrases that tend to have negative meanings that express sadness, longing, and failure in a love story.It is characterized by phrases such as victim of sweet promises, befriend with loneliness, had (ever) stopped by, miss you, etc.Thus, the emerging myth is that ambyar are people who experience the situations mentioned above.In line with words and phrases, the clauses also represent ambyar in a similar manner.It is about breakups and betrayals.Hence, it raises a myth in society that a break-up is associated with ambyar or it is related to a negative feeling.Then, society believed that breaking up or being betrayed is an awful phase in life.Last, the sentences also represent the similar manner of ambyar.Table 2 shows that the concept of ambyar is marked with a failed love story.Thus, it emerges from a myth in society about the concept of ambyar in the context of love.Accordingly, when ambyar is placed in the love context, the developing myths related to ambyar are about failure, brokenness, and sadness.
The myths in Guyon Waton's song lyrics indeed depict the heartbroken person's habit.Those whose hearts are broken either in dating or marriage are always described as people who have unfair lives and feel down.However, Guyon Waton is one of the musicians who portray heartbreaking songs but support it while dealing with the condition.Hence, a new myth emerges, saying that falling in love does not mean the world is ruined.To put it simply, it is a common condition.It can be seen from the phrases, clauses, and sentences in table 3.For example, the phrase ikhlas legawa.Ikhlas means letting go of something wholeheartedly.The word is followed by legawa.Therefore, ikhlas legawa is more than sincere, implying that someone no longer has a burden in his heart toward his love relationship.

Myth, Denotative and Connotative Meaning of Guyon Waton's Songs Audio
This subchapter will analyze the audio aspect of Guyon Waton's song lyrics.It is examined through high and low notes and the repetition.The details are elaborated below.

The Analysis of High and Low Notes of Guyon Waton's Songs
In this part, we examine the next signifier which divided into the high and low notes.As discussed before, many words, phrases, clauses, and sentences illustrate the feeling of a heartbroken person.However, Guyon Waton is unique.Even though the songs are about a broken heart, people can still dance to the music.It is evident in the use of high and low notes in their songs.Thus, their songs are not always lilting.After identifying the high and low notes, the writer sorts out several highpitched lyrics.For example, the songs entitled Korban Janji and Pamer Bojo as presented in the table below.5 shows lyric snippets with highpitched notes from two songs as a sample.The low notes are often connotatively associated with sadness, while the high notes are associated with happiness.So then, the myth develops the society that high notes are good for joy and dancing.It could be seen from the presence of dangdut music in joyful events such as weddings, Indonesian Independence Day, harvest festivals, etc.
Looking at the song entitled Korban Janji, the high-pitched lyrics can be found in lyrics that denotatively express a person's sincerity in accepting that he has been betrayed by his partner.It is then sung in a higher note compared to other lyrics.Hence, it connotatively means letting go of something can be done with a more joyful and relieved feeling, without excessive sadness.
Pamer Bojo also shows a similar manner.Many respondents choose this song as their favourite for dancing.The lyrics are sung by Guyon Waton in a high pitch.The lyrics with a high note denotatively indicate that a person meets his partner/sweetheart, but she has married without his notice.Connotatively, these high-pitched notes open the door for music fans and heartbroken people to release their sadness by shouting and dancing.Thus, Guyon Waton indirectly provides a medium of expression and stress release for those who are heartbroken.They could then vent their disappointment.

The Analysis on the Repetition of Guyon Waton's Songs
Repetition is common in music.This technique is also applied by Guyon Waton.Repetition implies that there is something significant to emphasize in the song lyric, as seen in the table 6 below.

The Representation of Ambyar in the Society
This research also examines the representation of ambyar that develops in society.The respondents cultural background are Javanese range from 16-30 years old in various professional categories.However, it is dominated by students or college students.Statistically, 84.2% of respondents understand and listen to Guyon Waton's songs, implying that more than half of respondents knows about Guyon Waton.
Regarding their understanding of ambyar concept, 87% of respondents answered that they knew the word ambyar, 8% maybe, and the rest did not know it.It is evident that most of the respondents see the concept of ambyar.Most of their understanding of ambyar initially comes from maestro Didi Kempot and his fan club, sobat ambyar (ambyar buddy).The researchers examined the respondents' knowledge on ambyar apart from Guyon Waton, as presented below.The questionnaire above shows three kinds of response.Part (a) presents that ambyar is reflected by a sad and dejected expression.Then, part (b) illustrates the state or mood that reflects the concept of ambyar.It is reflected in broken, in pieces, and lost.It implies that ambyar is conceptualized as something broken in pieces.Lastly, part (c) shows the feeling which reflects ambyar.The answers in part (c) are quite varied.However, the first three ranks are disappointment, despair, and the urge to cry.Accordingly, it shows that ambyar is closely related to negative feelings.It is in line with the discussion on subchapter 4.1.1resulting ambyar tends to have a negative meaning.Hence, it raises a question.Is ambyar always associated with negative feelings?Then the answer is not as evident by contradicting song lyrics seen in discussion 4.1.2.In addition, some respondents answer with laughter and happiness, as presented in part (c).Moreover, it is supported by table 6, which shows that ambyar does not always relate to negative emotions.Table 7 shows some examples of the word ambyar when placed with different words.It appears that the frequent use of the word ambyar results in semantic shift in several contexts.In this study, some phrases containing the word ambyar were collected, as shown in table 6.Table 6 shows that diskon ambyar (ambyar discount) has a very positive meaning and the word reuni ambyar (ambyar reunion).The meaning changes toward a more positive one.It also applies to the expression Lontong opor lebaran terambyar (The most ambyar lontong opor lebaran) and sahabat terambyar (the most ambyar buddies).
Nevertheless, there are some words that tend to have a negative meaning, as presented in table 7.For example, cintaku ambyar (my love is ambyar) with a very negative connotation.Still in the same connotation, KPK ambyar is also interpreted negatively.
Moreover, nilaiku ambyar (my score is ambyar) and mantan ambyar (my ex is ambyar) tend to have a negative meaning.Thus, it shows that ambyar does not always mean entirely negative or positive implication.However, it depends on the context in which the word is attached.It also marks that the word ambyar is growing rapidly and has various meanings, even could be interpreted in a positive manner.

Conclusion
Based on the findings of the analysis in this study is that there has been a change in the rendition of contemporary Javanese songs from the 80-90s period.The changes lies on its characteristics which brings up the broken heart themes, yet it also packaged and performed into a more joyfull ways.So, the sadness feeling in the music can be interpreted by Javanese millennials and gen-Z as something that it has to be celebrated by sing along with Guyon Waton in a cathartic way.Thus, technically, the changes occur in high and low notes and contradictory lyrics (there is a positive message) in one song.This indicates that the rendition of sad songs (broken hearts, ambyar, etc.) is not always with a lilting and soft tone but can be sung with full of joy.
In brief, based on Guyon Waton's song lyrics, the concept of ambyar has a connotation that shows negative expression, mood, state, and psychological state.It then develops a myth in society that ambyar is always associated with negative meaning.Thus, it emerges as a representation.The representations of ambyar depicted in Guyon Waton are about broken hearts, failure in love, betrayal, and waiting for love.Even though it has negative meaning, Guyon Waton's songs also provides lyrics that contain trauma healing for certain situations.It has the same ideology as Didi Kempot who introduced the concept of ambyar for celebrating heartbreak in a cathartic way.This trauma healing lyric provides a way for sobat ambyar (ambyar buddies) or broken heart people not to dwell in their sadness.The concept depicted is to encourage people to be strong and be happy though their hearts are broken.
In addition to the song lyrics, the extrinsic aspect, the high notes connotatively express happiness.It then raises myth in society.Highpitched notes, especially in the chorus, of Guyon Waton's songs are dominated by lyrics with positive meaning or contradicting lyrics that illustrate the deep sadness.Thus, this group music enriches the concept that even though we are sad or broken hearts, singing, shouting, and dancing is one channel to vent our disappointment for everything that happened.

Table 4
also shows three clauses that have a different meaning from clauses in table

Table 6 . Song lyric repetition Song Code
NCKowé teka nggawa crita lara... Ning Purwokerto aku nduwèni cerita You come with a hurtful story … I have a story in Purwokerto

Table 5
presents that each song has lyrics that are repeated several time.It is connoted as a manifestation of the big theme depicted in a song.The repetition in the song lyric represents the concept of ambyar, which is felt by people.The repetition occurs in the sentences or clauses which are the signifier of ambyar representation as discussed in chapter 2.1.For example, the lyrics of Yang mampu membuatku tersadar dan sedikit menepi (which makes me realize and step aside) in MN code for song entitled Menepi.It shows the main theme depicted in the song, namely to step aside.Meanwhile, the ambyar representation shown is one's attitude to eventually stop his attempt and his waiting.Then, he decides to back off on his pursuit of the one he loves.