Prevention and handling of sexual violence in universities is an important things needed. This is related to the high number of cases of sexual violence in universities. Meanwhile, there is no significant implementation of cases of sexual violence in universities. This paper is in order to answer the void regarding the prevention and handling system of sexual violence on campus through regulations and policies implemented by universities. This paper is based on the result of research at the Walisongo Islamic State University in Semarang using descriptive qualitative methods which in extracting data using focus group discussion (FDG), in-depth interviews, and document studies. The results of the study show that: first, the code of ethics becomes an alternative regulation for handling sexual violence on campus as long as there is no regulation on handling sexual violence, although in fact the code of ethics does not contain comprehensively regarding the prosecution of sexual violence cases on campus. Second, campus-owned service institutions that can be used to assist victims of sexual violence are still not optimal and have not been well integrated with the center for gender and child studies (PSGA). Third, the facilities, infrastructure, and space on campus have not supported the creation of a friendly campus with a gender perspective. Fourth, cooperation between leaders and stakeholders in the campus environment is important in creating a campus that is friendly and safe from sexual violence. From these results it can be concluded that in order to create a campus that is safe from sexual violence, an integral effort is needed, both from the leadership commitment, the performance of each unit, as well as public awareness in the campus environmen.

<p><em>Da'wah activities among the multicultural community requires its own way and strategy. Good communication and not cornering one of the different parties can make da'wah accepted by a heterogeneous society. This paper describes the ways used in doing da'wah in multicultural society. The conclusion of this paper is the strategy of right dakwah communication used in multicultural society by way of multicultural approach in da'wah, that is trying to achieve two things, namely meeting point in diversity, and tolerance in difference. Da'wah can be held in any community context. Space and time have a significant effect on the patterns and strategies that are used to achieve the goal of da'wah. Dakwah activity thus in demand to be able to innovate. Da'wah can not come with a rigid face and only put forward a single truth.</em></p><p>---------------------------------------------------------------------------------------</p><p>Menjalankan aktivitas dakwah pada kalangan masyarakat yang multikultur memerlukan cara dan strategi tersendiri. Komunikasi yang baik dan tidak menyudutkan  salah  satu  pihak  yang  berbeda  dapat  menjadikan  dakwah diterima oleh masyarakat yang heterogen. Tulisan ini mengkaji tentang cara yang digunakan dalam melakukan dakwah pada masyarakat yang berbeda-beda. Kesimpulan dari tulisan ini menjelaskan bahwasannya strategi komunikasi dakwah yang digunakan dalam masyarakat yang multikultural dengan cara pendekatan multikulturalisme dalam dakwah, yakni berusaha untuk mencapai dua hal, yaitu titik temu dalam keragaman, dan toleransi dalam perbedaan. Dakwah bisa diselenggarakan dalam konteks masyarakat apapun. Ruang dan waktu berpengaruh signifikan terhadap pola dan strategi yang di gunakan untuk mencapai tujuan dakwah. Aktifitas dakwah dengan demikian di tuntut untuk mampu berinovasi. Dakwah tidak dapat hadir dengan wajah yang kaku dan hanya mengedepankan kebenaran yang tunggal.</p>

Surviving during a pandemic is not easy, including for philanthropic institutions. The Amil Zakat Institution is one of the Islamic philanthropic institutions that collect funds from muslims. Fundraising (collecting funds) in this pandemic period has two interrelated sides. The firdt side is not easy, because everyone is affected economically from the pandemic. On the other side, fundraising is important, to be able to help people who are most severely affected. This study discusses the methode used by philanthropic institutions in raising funds during the pandemic, through two research questions. First, what is the fundraising procedure during a pandemic. Second, how to increase the number of donors during a pandemic. Through descriptive qualitative methode, this reseaarch explore data by means of observation, interviews, and documentation. The result of the study show that first, the fundraising conducted by zakat management institutions is not much different before the pandemic, it’s just that the limitation of working time and meeting other people during the pandemic creates obstacles. Thus, efforts are being made to strengthen fundraising through online. Second, increasing the number of donors during a pandemic is not an easy endeavor. Therefore, the increase in the number of donors is carried out qualitatively, by taking care of existing donors through the best service. Thus, the implications of this study indicate that the pandemic is a formidable challenge for philanthropic institutions to be able to survive abd provide maximum service to the community.

COVID-19 has resulted biological, psychological, and economic vulnerability on women's reproduction. During the pandemic, women undergoing reproductive functions can not afford sufficient nutritional needs. At the same time, they also do not receive adequate accommodation support during self-isolation. This study aims to complement the existing studies by focusing on three things; First, what the form of vulnerability of the female reproductive process during the pandemic is. Second, what factors cause the vulnerability of women's reproductive processes during the pandemic. Third, what the implications of the vulnerability of women's reproductive functions to reproductive health are. This study uses exploratory qualitative research based on primary and secondary data. Primary data were obtained through in-depth interviews with policy makers, survivors, health workers and COVID-19 volunteers in Semarang. Secondary data was obtained through statistical data from the Health Service, COVID-19 Task Force, BNPB, shelter houses, health centers and online news. The results of this study are not only able to objectively map the vulnerability of women during the reproductive period during a pandemic, but also provide information on the needs of women's reproductive groups during a pandemic. In addition, this study provides input for policy makers to carry out affirmative action in handling women undergoing the reproductive process during the COVID-19 pandemic.