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This study aims to examine the traces of acculturation between Islam and local culture in Margorejo Village, Kerek District, Tuban Regency. The research is based on the understanding that the spread of Islam in Indonesia occurred peacefully, persuasively, and adaptively, allowing Islamic teachings to interact harmoniously with local traditions without eliminating existing cultural identities. This process produced forms of religious culture that combine Islamic values with local customs and continue to be preserved by the community. The study employed a qualitative descriptive approach. Data were collected through observation, interviews with religious leaders, community leaders, and local residents, as well as documentation of religious and social traditions. Data analysis was conducted through data reduction, presentation, and conclusion drawing. The findings show that acculturation is reflected in the tradition of pilgrimage to the tomb of Sheikh Ahmad Subaqir or Mbah Mboja, who is regarded as an important figure in spreading Islam in the region. The pilgrimage serves not only as a spiritual activity but also as a means of strengthening social solidarity. Another form of acculturation appears in the “sedekah bumi” or “manganan” tradition, which expresses gratitude for agricultural harvests and community welfare. The study concludes that Islam and local culture in Margorejo coexist harmoniously and contribute to strengthening religiosity, social solidarity, and cultural preservation.

This study is motivated by the ongoing practice of oral dakwah methods amidst the rapid development of technology and the growing variety of dakwah media. Although digital dakwah is increasingly widespread, direct oral preaching still holds a special place in the hearts of the community. The focus of this research is the perception of the Talunblandong Village community towards the oral dakwah delivered by Kiai Falaqul Alam, as well as how they receive and interpret it. This study also examines the impact of this dakwah on the social and religious life of the community. The research employs a qualitative approach with Edmund Husserl’s phenomenological method, emphasizing individuals’ subjective experiences. Data were collected through in-depth interviews, observation, and documentation involving community members who attend Kiai Falaqul Alam’s dakwah. Data analysis was conducted using Descriptive Phenomenological Research (PFD), including unit of meaning description, psychological description, structural description, and thematic synthesis. This process aims to uncover the deepest meaning of the community’s experience of the dakwah they receive. The results show that Kiai Falaqul Alam is perceived as a wise preacher with an easy-to-understand and socially relevant preaching style. The community responds enthusiastically because the content of the sermons meets their spiritual needs and everyday life. The dakwah has positively impacted the community by increasing religious awareness, changing behaviors, and fostering a spirit of togetherness. This indicates that oral dakwah remains an effective method for conveying Islamic values in a touching and lasting way.

Dengue Hemorrhagic Fever (DHF) is one of the serious public health problems in Indonesia, including in Rada Mata Village. DHF prevention is highly dependent on community behavior, especially housewives, who play an important role in maintaining environmental cleanliness. Objective: This study aims to determine the relationship between the level of knowledge and attitude with maternal actions regarding DHF prevention in Rada Mata Village. Method: This study used an analytical study design with a cross-sectional approach. The sample consisted of 100 mothers selected through purposive sampling technique. Data were collected using a structured questionnaire that measured the level of knowledge, attitude, and DHF prevention actions. Data analysis was performed using the chi-square test. The results showed that there was a significant relationship between the level of knowledge and DHF prevention actions (p = 0.002), as well as between attitude and DHF prevention actions (p = 0.001). Conclusion: The level of knowledge and attitude of mothers is closely related to DHF prevention actions. Efforts are needed to improve education and health promotion for housewives to reduce the incidence of DHF in Rada Mata Village.    

Most of the Indramayu area is rice fields. The agricultural land cultivation system uses a paroan system (profit sharing system). The cooperation agreements usually made by the community are verbal, not in writing, this has become the community's habit. The aim of the research is to determine the practice of rice farming cooperation in Gantar Village, Gantar District, Indramayu Regency and to examine whether the practice of agricultural cooperation is appropriate according to Islamic law. This research uses a qualitative approach. Data collection techniques in this research are observation, interviews and documentation. Data was processed and analyzed using qualitative descriptive methods. The results of the research state that the practice of rice farming cooperation in Gantar Village, Gantar District, Indramayu Regency uses a profit sharing system. Farmers are required to become members of the Association of Farmers Supporting Food Security (P3KPI), their agreement is executed in writing, all capital is from the rice field owner, the harvest is divided in half after capital is deducted and the harvest is purchased by the rice field owner. According to Islamic law, the practice of agricultural cooperation with a profit sharing system in Mekarjaya Village, Gantar Subdistrict, Indramayu Regency is permitted, because the agreement has fulfilled the pillars and legal requirements of muzara'ah.