Semantic Meaning in Attitudinal Lexemes in the Domain of Kesenangan (Joy) in Indonesian: An Analysis of Meaning Components and Lexical Relation

The attitudinal lexeme on the domain of kesenangan in Indonesia language has not shown such clear meaning relationship, for both the common and diagnostic meaning of the lexemes. Those lexemes have such circular definitions, confusing upon their use. This study is conducted using a qualitative research approach employing content analysis technique. The aim of this study is to find out lexical relation and semantic meaning in attitudinal lexeme in the domain of kesenangan (joy) in Indonesian language. Data is collected from seven Indonesian dictionaries, two magazines, five newspapers, and six literary works. All data is analyzed using a component analysis in the semantic theory. The research findings show that fourteen (14) lexemes (senang, nikmat, enak, puas, asyik, sukacita, ria, bangga, lega, bahagia, gembira, girang, riang, and ceria) of attitudinal lexemes are related with the domain of kesenangan. The result shows that hyponymy and synonymy lexical relations occur in the domain of kesenangan. Synonymy relation consists of near-synonymy and propositional synonymy. In this case, absolute synonymy is not found.


Introduction
Semantic meanings of lexemes in a dictionary determine the definitions of those lexemes.If lexemes defined fall within the same domain, the meaning components defining those particular lexemes will possess both the common components and the diagnostic ones.As a vocabulary recorder, a dictionary should reflect the comprehensiveness and systemic relationship of meanings between its lexemes (Jackson, 2002).The dictionary whose formulation is neither comprehensive nor systemic will confuse the meaning of hierarchical relationships (hyponymy), symmetrical relationships (synonymy), and relationship between lexemes that refer to part and whole entity (meronymy).
The definitions of the attitudinal lexemes in the domain of kesenangan in the dictionary of Indonesian language are not based on their semantic meaning, making it difficult to find the distinguishing characteristics or the diagnostic meanings-thus, readers are faced with such a circular definition.For example, the lexeme of gembira mean 'suka; bahagia; bangga; senang'; the lexeme of bangga whose meaning is equivalent to proud means 'besar hati; merasa gagah (karena mempunyai keunggulan)'; and the lexeme of senang means 'puas dan lega, tanpa rasa susah dan kecewa, dsb.; berbahagia; suka; gembira; sayang'.The three definitions are taken from Kamus Besar Bahasa Indonesia (2003); and they have not been systematic and comprehensive making it difficult to find a distinct meaning from each of the lexeme.In other words, the three definitions are still highly circular and have not shown either lexical relations or clear configuration that a complete explanation cannot be achieved.
If this continues, it will affect learning process, especially in language learning, because the dictionary is the main medium in finding and understanding the meaning of a lexicon.This study will reveal the lexical relations and configuration of attitudinal lexeme of domain kesenangan.Based on the disclosure, language users are expected to distinguish the use of attitudinal lexemes whose meanings are similar.
To the present time, interest and studies of lexicographical aspects, especially attitudinal lexemes in the Indonesian language are still lacking.This has become the background of the study, which aims to find a model for defining the attitudinal lexemes in the domain of kesenangan through the analysis of the meaning components and the lexical relations of lexemes.The definitions are expected to help readers to distinguish the uses of the attitudinal lexemes in the domain of kesenangan in everyday life.

Theoretical Review
Lexical relations juxtaposed by Jaszczolt with sense relations are semantic relationship between a unit of meaning of a word or lexeme with another unit, for example dog 'anjing' with animal 'binatang'; banana 'pisang' with fruit 'buah' (Cruse, 2004).The lexical relations are like a network (web) in which each strand relates one another and the node in the network is a different lexeme (Lyons, 1995).Semantic relations that exist between one language unit to another language unit are considered as lexical relations as well.Language units here can be words, phrases, or sentences.Lexical relations can be expressed in hyponymy, homonymy, polysemy, synonymy, antonymy, and metonymy.Cruse (1986) divides lexical relations into two types, namely paradigmatic and syntagmatic relations.In connection with that, Cruse classifies lexical relations into four main relations collectively referred to as congruence relations, i.e.
According to Frijda (1996), mood (suasana hati) is a condition that lasts and not so intensive and intrusive as well as emotions.Mood can last for hours, days, or weeks.Based on this view, Markam (1991) concludes that the term 'mood' is used to complete the sentence "Today I feel .... ".Mood can take quite a long time, namely today, and need not be caused by external events.For example, there are gembira, cemas.Mood can turn into emotion, depending on the situation at that time.For example, if one is cemas, and one should go to a doctor for an examination, this causes the emotion of takut.

Research Method
The method used in this study was a qualitative method of content analysis technique.The material were the various forms of communication, such as written material, pictures, interview transcripts, videotapes, and documents.According to Krippendorf (1994), content analysis is a research technique to make inferences from valid data within certain context.In this case, the method refers to an integrative method and more conceptually to locate, identify, process, and analyze the documents in order to understand the meaning, significance, and relevance.Meanwhile, Mayring (2000) asserts that content analysis can be a valid method and can be replicated to make a specific conclusion of a text.Qualitative content analysis is controlled methodologically and empirically by following the rules of the content analysis gradually without premature quantifying.Qualitative research requires accurate analysis, objectivity, as well as systematic and systemic analysis to obtain accuracy in interpreting the data (Margono,, 2004:36).Thus, the complete research findings will be described and explained based on objects and empirical data found.

Research Findings
Based on the analysis of components of meaning and lexical configuration of the lexemes of senang, nikmat, enak, puas, asyik, sukacita, ria, bangga, lega, bahagia, gembira, girang, riang, and ceria, it can be concluded that the lexical relations happen are hyponymy and synonymy.Hyponymy occur between the lexeme of senang and the lexemes of nikmat, enak, puas, asyik, senang1, sukacita, ria, bangga, and lega because the meaning of the lexeme of senang (as hypernym) is included in the other eighth lexemes as its hyponym.The lexeme of bahagia and gembira is the hyponym of the lexeme of senang1, while girang, riang, and ceria is the hyponym of the lexeme of gembira.
Meanwhile, synonymy relations occur between the lexemes of puas, nikmat, enak; girang, riang, ceria; bangga, ria; asyik, sukacita.The lexemes of synonymy relation do not have common component.This indicates that the relation of absolute synonymy does not occur among these lexemes.Nonetheless, these lexemes appear to have a close meaning to be grouped.

Meaning Components and Lexical Relation
Based on the definitions in sources of data, the following is a presentation of meaning within each lexeme in the domain of kesenangan.In use, the three lexemes are syntactically interchangeable as shown in the following example.
The lexeme of senang in the sentence (1a) is an acceptable data, both syntactically and semantically.If the lexeme of senang is substituted with bahagia (1b) and gembira (1c), the sentence is acceptable syntactically, but not semantically.Shall we watch something funny, the feeling we have is senang.Bahagia or gembira occurs after the feeling of senang toward the funny thing.Thus, the meaning of sentence (1b) and ( 1c) is not the same with (1a).
Based on the afore-mentioned explanation, it can be concluded that the lexeme of bahagia, gembira, and senang, have a parallel relationship of meaning so that the relation that occurs is synonymy.This is in line with Cruse's view (1986) in that synonymy arises due to common meanings lying among these lexemes.Synonymy relation that occurs between the three lexemes is not absolute because not all of the meanings are synonymous.The three lexemes have diagnostic significance that distinguishes each one.The lexeme of bahagia tends to define feelings of pleasure that comes from free of the troublesome and get the luck; the lexeme of senang tends to define feelings of pleasure that comes as neithre being troubled nor disappointed, and not sad in life; and the lexeme of gembira tends to define feelings of pleasure that comes from like.Thus, the relation of meaning that occurs is propositional synonymy.The lexeme of gembira is closer in synonymy to gembira than to senang, whereas the lexeme of senang is identical and closer to bahagia than to gembira.Kegembiraan on the other side elicits a response against something new or challenge that is unique which is different from the other lexeme of kesenangan, for example, when a professional athletes fight for victory and managed to meet this challenge, the feeling that emerges is a sense of senang that leads to kebahagiaan.
The lexemes of nikmat and puas that belong to one group have common and diagnostic components that distinguish the two as follows.The meaning in the lexeme of nikmat tends to refer to happy feeling people feel when they are able to finish something, especially by the help of God Almighty; the lexeme of enak tends to happy feeling people feel when they are healthy; and the lexeme of puas tends to refer to the feeling when people can fulfill their desire so they no longer want what they previously want.
Based on the afore-mentioned explanation, it can be concluded that the relation of meaning that occurs between the lexeme of nikmat and puas is synonymy, which is not absolute or propositional, but near synonymy.This is because the components of meaning of the three lexemes are not all the same and have a difference in the expressive meaning.
The lexemes of asyik, sukacita, and enak that belong to one group have common and diagnostic components that differentiate the three lexemes as shown in the following table.In a sentence, the lexeme of asyik and sukacita cannot substitute one another, as follows.
Sentence (3a) is acceptable, semantically and syntactically.However, if the lexeme of asyik is substituted with sukacita just like sentence (3b), the sentence is not acceptable because it induces different meaning.
Based on the explanation, it appears that the relation of meaning that occurs between the two lexemes is synonymy.The synonymy relation is not absolute but propositional because both have diagnostic significance that sets them apart.The lexeme of asyik tends to refer to happy feeling because of doing something we like, while the lexeme of sukacita tends to refer to feelings senang because of being able to meet the long-awaited person or successfully meeting the desire through hard struggle.
The lexemes of girang, ceria, and riang that belong to one group have common and diagnostic components that distinguish the three as follows.In a sentence, the lexeme of girang and can substitute one another, while the lexeme of ceria cannot be substituted, as follows.
Based on the explanation, it seems that the lexeme of girang has synonymy relation closer to the lexeme of riang than to ceria (near-synonymy), whereas the lexeme of ceria has close relations in meaning with the lexeme of riang.
The relation of meaning that occurs is synonymy.The synonymy relation is not absolute because not all meanings are synonymous meaning and all three have diagnostic significance that sets them apart.The relation of meaning that occurs between the three lexemes is close (near synonymy).As lexemes absorbed from English language, the unique meanings of the lexeme girang, ceria, and riang do not disappear at once.This fact is on the contrary with the view of Demeshkinaa and Mamina (2014) who believe that absorbed lexemes from other languages may change (or destruct) the system of their original language, leading to the disappearance of their original meanings, despite seeing that the phenomena can potentially add and enrich the meanings that the original language does not possess.
Nevertheless, the three lexemes have different meanings.The lexeme of giran tends to refer to the feelings of joy that comes from successfully working on something that cannot be done by others, usually shown, for example, with hopping; the lexeme of ceria tends to refer to the feelings of joy that one feels as he/she does something he/she likes, usually shown with facial expression; the lexeme of riang tends to refer to feelings of joy because one can get things done, usually followed by action and cheerful expression.
The lexemes of ria and bangga that are in one group have common and diagnostics components to distinguish them as shown in the following table.The two lexemes can substitute one another in a sentence, as follows: (5) a) Orang tua itu bangga melihat prestasi yang dicapai anaknya yang cacat itu.(Kartini, Februari 2007) b) *Orang tua itu ria melihat prestasi yang dicapai anaknya yang cacat itu.
Sentence (5a) is acceptable syntactically and semantically, and sentence (b) is acceptable syntactically, but not semantically.
Based on the discussion, it appears that the relation of meaning that occurs between the three lexemes is synonymy relations, that are not absolute because not all have synonymous meaning; they also have diagnostic meanings that differentiates them.The relations of the lexemes are propositional (propositional synonymy).The lexeme of ria tends to refer to feelings of joy because of pretense, such as giving a gift with the hope of reward or busy doing something cheerfully; while the lexeme of bangga tends to refer to feelings of joy because of being able to accomplish something that cannot be done by others, managed to meet the desires more than others do.
The lexemes of ria and bangga seem to have distant synonymy relations with other lexemes in the domain of kesenangan.Both lexemes, in addition to be associated with feelings of joy, also tend to be on the negative feelings that lead to arrogant.
Attitudinal lexemes in the domain of kesenangan can motivate our life because they cause us to do good things.
Attitudinal lexemes encourage us to do activities that we need for the sake of the continuity of good life.Nonetheless, pleasant inner attitude that we want depends on the need to survive.
Meanwhile, the lexeme of lega belongs to positive inner attitude, can be done by ourselves or others, and brings positive impacts on ourselves and can be positive or negative to others.This is marked by the components of

Semantic Meaning
Based on the analysis of components of meaning, lexical configuration, and lexical relations, semantic meaning of the 14 lexemes can be made.It is this semantic meaning that will act as the basis of defining those lexemes.
Senang has semantic meanings of 'positive inner attitude, characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, having the advantages of others, can accomplish something, doing something one likes, hearing the good news, fulfilling the desire, receiving the blessing of God, especially on health and comfort, ease in doing something, busy doing something loved, happy and cheerful, feel safe and secure, and expecting something good'.Puas has semantic meanings of 'senang characterized by good deeds, bring a positive result on ourselves or others, having the advantages of others, happens because one can get things done, fulfilling the desire, feel full and enjoyable, having enough and not wanting anymore, can fulfill the needs, or expecting something good'.Enak has semantic meanings of 'senang characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, happens because one can get things done, being in good condition, healthy and fit, feel full and enjoyable, feeling enjoyable and wanting more, and expecting something good'.Sukacita has semantic meanings of 'senang characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, happens because one expecting something good, can accomplish something, feeling very happy and cheerful, or happy and touched'.Bahagia has semantic meanings of 'senang characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, happens because being free from troublesomeness, can accomplish something, hearing good news, getting the blessing from God, getting some luck, or expecting something good'.Gem bira has semantic meanings of 'senang characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, happens because being free from troublesomeness, having advantages over others, can accomplish something, doing something one likes, fulfilling the desire, bold and vibrant, or expecting something good'.Ria has semantic meanings of 'senang characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, happens because of excessive self-respect, arrogant, being too proud, expecting something good, getting compliment or honor, feeling very happy and cheerful, pretending, full of people's voice of having fun'.Bangga has semantic meanings of 'senang characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, happens because of excessive self-respect, arrogant, being too proud, expecting something good, or can accomplish something others cannot accomplish, and boasting about intelligence'.Girang has semantic meanings of 'senang characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, happens because can accomplish something others cannot accomplish, getting compliment or honor, full of people's voice of having fun, or expecting something good'.Ceria has semantic meanings of 'senang characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, happens because of excessive selfrespect, arrogant, pretending, getting compliment or honor, full of people's voice of having fun, or expecting something good'.Nikmat has semantic meanings of 'senang characterized by good deeds, done by ourselves or others, bring a positive result on ourselves or others, happens because being able to accomplish something, getting the blessing of God, happy and cheerful, delicious and wanting more, or expecting something good'.

Conclusion
Based on these findings, we can conclude that in order to find the lexical relations of the attitudinal lexemes within the domain of kesenangan (senang, nikmat, enak, puas, asyik, sukacita, ria, bangga, lega, bahagia, gembira, girang, riang, and ceria), components of meanings are required in an analysis that will reveal the common and distinguishing

+positive inner attitude ±done by and for ourselves ± done by and for others +bring positive impact on ourselves ±bring positive or negative impact on others +free from troublesomeness +having advantages over others +can accomplish something +do something one likes +hearing good news +fulfilling the desires +blessing from God +being in good health and comfort +get the ease +being busy doing something one likes +feeling happy and cheerful +feeling safe and secure +hoping for something good
Table 1 shows that the lexemes of senang, bahagia, and gembira have the common component of {+POSITIVE INNER ATTITUDE, ±DONE BY AND FOR OURSELVES, +BRING POSITIVE IMPACT ON OTHERS, ±BRING POSITIVE / NEGATIVE IMPACT ON OTHERS, +BEING FREE FROM TROUBLESOMENESS, +CAN ACCOMPLISH SOMETHING, +HEARING GOOD NEWS, +BLESSING FROM GOD, +FEELING SECURE}.The lexeme of senang and bahagia do not have common component specifically.This also happens to the lexeme of senang that does not have common component with the lexeme of gembira.The lexeme of bahagia has a distinguishing feature through its components, i.e. (+LUCKY, +SAFE AND LUCKY}; the lexeme of gembira has a distinguishing feature through the component of {+BOLD, +LIKE WAR, +VIBRANT, +FEELING HAPPYI}; while the lexeme og senang has a distinguishing feature through the component of {+FEELING SATISFIED, +NO GRUMBLING, +FEELING ATTRACTED (LIKE), +FEELING EASY AND ENJOYABLE, +ENDURING, +FEELING LOVE, +BEING IN GOOD CONDITION}.

Table 3 .
Common and Diagnostic Components of Nikmat, Enak, and Puas

+positive inner attitude ±done by and for ourselves ± done by and for others +bring positive impact on ourselves ±bring positive or negative impact on others +can accomplish something ± blessing from God +feeling happy and cheerful +feeling enjoyable and wanting more +hoping for something good
The table shows that the lexeme of nikmat, enak, and puas all have these components of meaning {+POSITIVE INNER ATTITUDE, ±DONE BY AND FOR OURSELVES, +BRING POSITIVE IMPACT ON OTHERS, ±BRING POSITIVE / NEGATIVE IMPACT ON OTHERS, +CAN ACCOMPLISH SOMETHING, +FULFILLING THE DESIRE, +HOPING FOR SOMETHING GOOD}.The three lexemes have the diagnostic components that can differ their meaning.The lexeme of nikmat has a distinguishing feature through its components {+BLESSING FROM GOD}; the lexeme of enak has a distinguishing feature through its components {+HEALTHY AND FIT}; and the lexeme of puas has a distinguishing feature through its components {+BEING ABLE TO FULFILL THE NEEDS, +FEELING ENOUGH AND NOT WANTING ANYMORE}.The meanings of the three lexemes are different although syntactically they are interchangeable when a substitution shall be done, as in the followings.

Table 4 .
Common and Diagnostic Components of Asyik and Sukacita

Asyik Sukacita +positive inner attitude ±done by and for ourselves ± done by and for others +bring positive impact on ourselves ±bring positive or negative impact on others +being busy doing something one likes +heart being so bound, attentive +feeling very happy and cheerful +a romance of two opposite sexes +hoping for something good
The table shows that the lexeme of asyik and sukacita have the common components of {+POSITIVE INNER ATTITUDE, ±DONE BY AND FOR OURSELVES, +BRING POSITIVE IMPACT ON OTHERS, ±BRING POSITIVE / NEGATIVE IMPACT ON OTHERS, +HOPING FOR SOMETHING GOOD, +FEELING VERY HAPPY AND CHEERFUL}.Although the two lexemes have many common components, the two can be differentiate.The lexeme of sukacita has a distinguishing feature through its components {+A ROMANCE OF TWO OPPOSITE SEXES}, ehile the lexeme of sukacita has a distinguishing feature through its components {FEELING HAPPY AND TOUCHED}.

Table 5 .
Common and Diagnostic Components of Girang, Ceria, and Riang

Girang Ceria Riang +positive inner attitude ±done by and for ourselves ± done by and for others +bring positive impact on ourselves ±bring positive or negative impact on others +being able to accomplish something others cannot accomplish +getting compliment or honor +full of people's voice of having fun +hoping for something good
The table shows that the lexeme of girang, ceria, and riang have the common components of {+POSITIVE INNER ATTITUDE, ±DONE BY AND FOR OURSELVES, +BRING POSITIVE IMPACT ON OTHERS, ±BRING POSITIVE / NEGATIVE IMPACT ON OTHERS, +GETTING COMPLIMENT OR HONOR, +HEARING GOOD NEWS, +FULL OF PEOPLE'S VOICE OF HAVING FUN, +HOPING FOR SOMETHING GOOD}.The lexeme of girang has a distinguishing feature through its components {+GETTING LUCK, +CAN ACCOMPLISH SOMETHING OTHERS CANNOT ACCOMPLISH, ±BEING IN GOOD CONDITION}.The lexeme of ceria and riang have the same feature through their special meaning +FULL OF PEOPLE'S VOICE OF HAVING FUN}.

Table 6 .
Common and Diagnostic Components of Ria and Bangga

Ria Bangga +positive inner attitude ±done by and for ourselves ± done by and for others +bring positive impact on ourselves ±bring positive or negative impact on others +excessive self-respect +arrogant +being too proud +hoping for something good +getting compliment or honor +feeling very happy and cheerful +pretending + full of people's voice of having fun
{+POSITIVE INNER ATTITUDE, DONE BY AND FOR OURSELVES, +BRING POSITIVE IMPACT ON OTHERS, BRING POSITIVE / NEGATIVE IMPACT ON OTHERS, +HOPING FOR SOMETHING GOOD, +CAN ACCOMPLISH SOMETHING, +GETTING COMPLIMENT OR HONOR, +EXCESSIVE SELF-RESPECT, +ARROGANT} on the lexeme of lega.The feeling of lega can exist because of several causes, such as free from troublesome matters, can finish something, knowing of good news, fulfilled desires signified by the components of {+BEBAS DARI HAL YANG MENYUSAHKAN, +DAPAT MENYELESAIKAN SESUATU+ MENDENGAR BERITA BAIK, +HASRAT HATI TERPENUHI}.The components of the lexeme of lega seem to be closer to the lexeme of puas than other lexemes in the domain of kesenangan.