Patterns of Settlement of Cases of Domestic Violence Domestic Violence in Gayo Custom

Domestic violence is any act against a person, especially women, that results in physical, sexual, psychological, and/or domestic neglect, including threats to commit acts, coercion, harassment, or unlawful deprivation of independence within the scope of the household. As stated in Article 1, Paragraph 1, of Law No. 23 of 2003 concerning the elimination of domestic violence, In the event of domestic violence, the settlement, although there is a law regulating domestic violence that requires the settlement process in court, still chooses customary law institutions to resolve domestic disputes. The people of Gayo Lues, in each gampong, have a customary institution that handles everything related to the interests of the community both internally and externally, namely the Geucik or penghulu. The community prefers to resolve cases of domestic violence through gampong customary institutions because the principles are in accordance with the values that have developed in the community. Customary law can resolve problems in a peaceful and easy way, and customary justice will realize the principles of kinship, peace, harmony, sincerity, and a strong sense of brotherhood. Settlement by customary law does not recognize defeat and victory and can even strengthen the bonds of brotherhood that were almost broken due to domestic violence. The pattern of resolving domestic violence cases resolved by Pak Geucik Gampong Penggalangan begins with a report from the victim or perpetrator, then, at a predetermined time, separate mediation is held by calling the victim or perpetrator in turn, after which mediation or deliberation is held simultaneously and a decision is made that has been agreed upon by both parties and outlined in an agreement letter

The Spirituality of Urban Society

The phenomenon of roving morning prayers in the city of Banda Aceh is a new thing in Acehnese society. Supposedly, as an area that implements Islamic law with a majority Muslim community, the congregational dawn movement is not a strange thing. Because the morning congregation is an integral part of the implementation of Islamic teachings, this appears as a new movement in urban society. The main problems in this research are: how this movement initially appeared in the city of Banda Aceh. Then also see how the motivation of worshipers who follow What is the impact on society? This research uses descriptive qualitative methods in obtaining data using several techniques, namely observation, interviews, and documents, to analyze the data using descriptive qualitative methods. Acehnese society is known as a religious society that always upholds fundamental religious values. but now it has slowly begun to be eroded by the swift flow of globalization. Because the results of the globalization process, in fact, are able to anesthetize the human soul to always be addicted to technology as a vehicle for modern life, making humans forget what they have. Such a condition exists in Acehnese society for the people of the origin of life to seek the meaning of religion in life. This group plays a role in accommodating the spiritual needs of the community. One of the places to be able to express closeness to God is with the emergence of the Fajr prayer movement in congregations in Banda Aceh City. The presence of the congregational morning prayer movement in the public sphere has provided a new color in terms of Islamic spiritual experience, as seen from the number of congregants who follow and also receive support from the community and government as well. In terms of spirituality, there are two sides obtained from the congregational morning prayer movement, namely, the vertical spiritual side. The congregational morning prayer movement establishes a relationship with the creator through worship in the form of congregational prayer. Then, from the horizontal side, this movement can become a place for friendship between fellow Muslims in the city of Banda Aceh