ABSTRAK Tujuan penelitian ini yaitu untuk mengetahui atensi Wartawan Kabupaten Purwakarta dalam penggunaan clickbait pada judul berita di media siber, untuk mengetahui seleksi Wartawan Kabupaten Purwakarta dalam penggunaan clickbait pada judul berita di media siber, untuk mengetahui interpretasi Wartawan Kabupaten Purwakarta dalam penggunaan clickbait pada judul berita di media siber. Penelitian ini menggunakan metode kualitatif deskriptif. Didasarkan pada teori persepsi yaitu atensi, seleksi dan interpretasi. Hasil dari penelitian ini yaitu wartawan anggota PWI Kabupaten Purwakarta memperhatikan clickbait. Dalam membuat judul yang menggunakan clickbait tetap mematuhi aturan seperti relevasi antara judul berita dengan isi berita. Penggunaan clickbait pada judul berita diperbolehkan namun tanpa mengabaikan kode etik dan tetap bersesuaian antara judul dan isi berita. Kata Kunci : Persepsi Wartawan; Clickbait; Media Siber. ABSTRACT The purpose of this study is to determine the attention of journalists in Purwakarta Regency in using clickbait on news headlines in cyber media, to find out the selection of journalists from Purwakarta Regency in using clickbait on news headlines in cyber media, to find out the interpretation of Purwakarta Journalists in using clickbait on news headlines. on cyber media. This research uses descriptive qualitative method. Based on the theory of perception, namely attention, selection and interpretation. . The results of this study are journalists who are members of the PWI Purwakarta Regency pay attention to clickbait. In making titles using clickbait, we must comply with rules such as the relevance of news headlines to news content. The use of clickbait in news headlines is allowed but without ignoring the code of ethics and it is consistent with the title and content of the news. Keywords : Journalists' Perception; Clickbait; Cyber Media.

The purpose of this study is to determine the construction of the meaning of Sunda Wiwitan religion in Sundanese Baduy indigenous people. The research uses interpretive paradigms with qualitative methods, and symbolic interaction study approaches as a tool of analysis. Data gathered through participatory observation and in-depth interviews. Sunda Wiwitan religion is the main symbol in the Baduy indigenous people, and is a dimension that reaches every side of life, and is a collective representation of the belief system of the Baduy indigenous community. This symbol serves as a reference for the collective paradigm, and as a reference for interpreting natural phenomena and determining the behavior of the Baduy indigenous people. The symbol of traditional institutions and traditional ceremonies represent three essential issues, namely: (1) Understanding and appreciation of religion (belief) of the Baduy indigenous people as Sunda Wiwitan descendants; (2) Observance and practice of the daily life of the Baduy indigenous people as members of the traditional Sundanese or Sunda Buhun social groups; and (3) Symbolization of the existence and recognition of the existence of government and power outside the Baduy Customary institution.

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This study aimed to analyze transcendental communication in TQN religious rituals at Pesantren Suryalaya Tasikmalaya. The research was conducted with a constructivist paradigm and a qualitative approach. Data collection was carried out through observations, interviews, documentations, and literature study. The results of the study concluded that the source of transcendental communication messages came from theological (Al-Quran), prophetic (Al-Hadith), and authority (TQN principles, Tanbih manuscripts, and strands of pearl) messages that acted as wills, advices, and teachings from Abah Anom. By using the Lasswell communication model, it was found that the main communicators in this transcendental communication process were sheiks, murshids, and talqin guardians. The communication messages were the TQN principles, the Tanbih scriptures, and the Pearl Strand. The medium of communication were the uqudul juuman and distinctive practice based on the teachings of TQN. The communicants were TQN students, TQN congregations, students of educational institutions, and the general public. The feedback was in the form of practices which aimed at tazkiyatu an-nafs, taqarrub, mardhatillah, mahabbah, and makrifat