SOCIOVIROLOGY: Socio-Religious Transformations Triggered by the Covid-19 Pandemic

Oleh: Dr. Sholikh Al-Lamongani, M.Phil.I*

This article seeks to assert that Covid-19 (Coronavirus Disease 2019) is a major factor capable of altering the fundamental patterns and structures of life within global communities. To support this assertion, the article describes the changes in society brought about by the influence of the virus. I refer to this examination of the impact of Covid-19 on social dynamics as "SocioVirology." SocioVirology is a theoretical framework that posits that viruses (microbes) can serve as primary determinants of social change within society.

As we entered 2020, the global community, including Indonesia, was taken aback by the emergence of a new coronavirus named SARS-CoV-2, which causes Covid-19. The initial cases and spread of Covid-19 are believed to have originated in Wuhan City, China, at the end of 2019 before rapidly spreading across the globe.

Although differing opinions later surfaced, suggesting that the origins of the Covid-19 outbreak could be traced back to the United States, Europe, or even Indonesia, these debates are not particularly important. What is clear is that the spread of Covid-19 has now reached nearly every country in the world.

According to data released by Worldmeters and cited by Kompas.Com on April 15, 2020, the total number of Covid-19 cases worldwide reached 1,991,275, with 125,951 deaths and 467,079 recoveries

The ten countries with the largest number of Covid-19 cases are ranked as follows: 1. United States: 6,106,322 cases, 25,856 deaths, 38,562 recoveries. 2. Spain: 172,541 cases, 18,056 deaths, 67,504 recoveries. 3. Italy: 162,488 cases, 21,067 deaths, 37,130 recoveries. 4. France: 143,303 cases, 15,729 deaths, 28,800 recoveries. 5. Germany: 131,359 cases, 3,294 deaths, 68,200 recoveries. 16. United Kingdom: 93,873 cases, 12,107 deaths, 344 recoveries. 7. China: 82,249 cases, 3,341 deaths, 77,738 recoveries. 8. Iran: 74,877 cases, 4,683 deaths, 48,129 recoveries. 9. Turkey: 65,111 cases, 1,403 deaths, 4,157 recoveries. 10. Belgium: 31,119 cases, 4,157 deaths, 6,868 recoveries. Additionally, Indonesia has reported 4,839 cases, 459 deaths, and 426 recoveries. Globally, the trend in Covid-19 data continues to show an increase.

The data above indicates that Covid-19 has become a frightening and lethal "zombie" presence for the global order of life, as nearly all countries in the world are affected by Covid19.

Covid-19 can be regarded as the "Greatest Humanitarian Tragedy" of this century. Unlike previous viral outbreaks such as bird flu, swine flu, Ebola, and cholera, which were generally easier to detect and often localized, Covid-19 is challenging to identify and has spread nearly worldwide. The impact of Covid-19 has been profound, affecting various aspects of global community life across all countries, including social structures, economic systems, healthcare, politics, culture, law, and religion.

Using Karl Marx's theory of social change from his book On Society and Social Change (1973), he divides the social structure of society into two components: the base structure, which consists of the methods and means of production (economic factors), and the superstructure, which includes abstract realities like consciousness and institutionalized realities such as religion, family, politics, law, and culture. According to Marx, social change is largely driven by the conditions of the base structure (the economy), meaning that the superstructure (including religion, culture, social structures, family, and politics) is significantly influenced by the base structure. In Marx's view, the economy is the dominant factor that shapes the trajectory of social change in society. However, I argue that this theory is not appropriate for understanding the primary factors driving social change in contemporary society. Based on current social realities, I believe that the main factor (the base structure) influencing social change today is the COVID-19 virus, rather than economic factors as suggested by Marx. The emergence of COVID-19 has the capacity to transform the superstructure, affecting various aspects of life such as the economy, culture, law, social relations, health, and religious practices within society.

The impact of the virus on social change is evident in society. To further support this argument, the author will illustrate a framework of social change resulting from Covid-19 by analyzing the situation and conditions in Indonesian society.

Since the spread of Covid-19 affected Indonesia during the first four months of 2020 (January to April), there have been significant changes in various aspects of society, including the economy, social interactions, culture, health, law, politics, and religion. To prevent and combat the virus, the Indonesian government, along with other countries worldwide, has implemented health protocols recommended by the World Health Organization (WHO). While these protocols are fundamentally similar, the strategies employed vary by country. In Indonesia, the government has adopted several measures, including physical distancing (maintaining distance from others), social distancing (avoiding crowds), encouraging people to stay at home, recommending handwashing and mask-wearing, and implementing LargeScale Social Restrictions (PSBB) or limited lockdowns. In contrast, countries like Italy, France, and England took a more immediate approach by enforcing full lockdowns, which involved closing off areas affected by Covid-19.

This policy significantly impacts various aspects of society, including socio-economic, sociocultural, socio-political, and socio-religious factors. As a result, there are both direct and indirect changes in the patterns of relationships and social structures within the community.

Below is a map illustrating the changes in the social structure of society due to Covid-19.

First, let’s discuss the economic aspect. The impact of the Covid-19 virus on the economy has resulted in instability and shocks within the economic structure of society. These economic shocks are primarily caused by restrictions and closures in the industrial sector, such as factories and service companies, which have had to implement physical and social distancing measures. Additionally, there has been a decline in market demand due to the closure of major wholesale markets in Indonesia, like PGS Surabaya and Tanah Abang Market in Jakarta. These closures aim to prevent crowds and curb the spread of Covid-19.

Additionally, Covid-19 has significantly affected the tourism and economic sectors. Many restaurants, coffee shops, food stalls, malls, hotels, and tourist attractions have closed, leading to a negative impact on the transportation industry, particularly the airline sector, which has experienced major losses due to restrictions on foreign travelers in various countries. Furthermore, the weakening of the rupiah against the dollar has had a more pronounced effect on the export-import sector and has slowed down investment in infrastructure development that relies on foreign currency financing

The current situation has caused a slowdown in the circulation of money, leading to significant losses for businesses. Consequently, this has resulted in widespread layoffs of workers and employees. The rise in unemployment will likely contribute to an increase in mass poverty in Indonesia. Many people are struggling to meet their basic needs, which can lead to social vulnerability and potential conflict.

Second, the socio-cultural aspect. The policy of physical and social distancing has significantly impacted social relations within society, particularly in the education sector. In response to this, the Ministry of Education and Culture has encouraged the development of regulations for Home Learning (BDR) using an online learning system. This initiative will remain in place until the National Examination is canceled, with the aim of preventing the spread of Covid-19.

One of the impacts of the BDR policy is the "stuttering" or unpreparedness among education stakeholders, including teachers, students, and parents. The online learning process relies heavily on information technology (internet access); however, many parents and students in Indonesia live in rural areas and lack technological literacy, with some not even having an internet connection. As a result, the online learning experience is often less than optimal. Additionally, the elimination of the National Examination as a tool for measuring and evaluating learning outcomes can lead to unclear assessments of national education standards. This situation will likely affect both the operational systems and the overall quality of education in Indonesia.

Covid-19 has significantly influenced the emergence of "social paranoia" in societal relationships. This is evident in the excessive suspicion and fear that individuals have towards one another. Many people now regard others as potential carriers of the virus, viewing them as threats to their safety and well-being

The signs of social paranoia include a reluctance or fear of shaking hands, socializing or "hanging out" with relatives, friends, and neighbors, and a tendency to limit interactions with large groups of people. Village alleys and housing complexes are often closed off, and handwashing stations are set up. Perhaps the most distressing aspect of this social paranoia is the rejection of the bodies of Patients Under Surveillance (PDP) and those who test positive for Covid-19 by local residents, even in their own village cemeteries. Previously, the socio-cultural character of the Indonesian nation was characterized by openness, egalitarianism, friendliness, harmony, a strong sense of community, and mutual cooperation, often expressed through the phrase "nguwongne wong." However, during the Covid-19 pandemic, this cultural identity seemed to be lost and eroded. This change was largely driven by an excessive fear of others, who were perceived as potential transmitters of Covid-19.

Third, the socio-political aspect. The widespread impact of Covid-19 has also affected the socio-political landscape, leading to what is termed a "political enigma." This term refers to a socio-political situation characterized by puzzles or ambiguity surrounding the processes of political activities within society.

An example of a political enigma is the indefinite postponement of several political events, including the Governor-Vice Governor Election, the Regent/Mayor-Vice Regent/Vice Mayor Election, and the Village Head Election.

The postponement of this political process is a result of a joint decision made by Commission II of the DPR, the Minister of Home Affairs, and the KPU RI. This delay will impact both the candidates and their families, as it leads to rising political costs and increases mental and emotional stress due to the uncertainty surrounding the situation

The postponement of the political process has disrupted the government’s ability to operate effectively within society. A leadership change that should have occurred has been extended, leading to a situation that may significantly affect public policies impacting people's lives. As a result, there is a potential for political chaos within society.

Another political policy change related to Covid-19 involves the early release of thousands of ordinary criminal prisoners. This unprecedented policy has the potential to create new social issues, including rising unemployment, increased social vulnerability, and possibly a rise in crime

Fourth, the socio-religious aspect to consider. The policy aimed at preventing the spread of Covid-19 has significantly impacted social and religious life. Using the term coined by KH. Musthofa Bisri, this situation can be described as a "suwung" of religion, indicating a privatization of religious rituals within society.

Suwung, or "quiet religion," refers to a situation in which sacred religious rituals that are typically conducted in public spaces, such as mosques, churches, Hindu temples (Pura), Buddhist temples (Vihara), and Chinese temples (Klenteng) are instead moved to private spaces, primarily within the home and performed with the nuclear family. For example, this can include the prohibition of obligatory prayers, Friday prayers, tarawih prayers during Ramadan, and Eid prayers in congregation at the mosque.

The Saudi government has temporarily closed the Grand Mosque and prohibited Umrah due to Covid-19. If the situation with Covid-19 does not improve, the implementation of the Hajj pilgrimage this year may also be canceled.

Additionally, there is a ban on celebrating religious holy days in public spaces.

For example, Christians celebrate Easter, Hindus celebrate Nyepi, Buddhists celebrate Waisak, and Muslims celebrate Eid al-Fitr. During Ramadan, activities in mosques and prayer rooms are also limited to prevent gatherings for breaking the fast, congregational tarawih prayers, and the excitement of tadarus (recitation) of the Al-Qur'an.

The tradition of returning home for Eid, which has become an annual ritual and a unique custom for Indonesian Muslims, is now at risk of being banned. As a result, this year's Eid celebration is expected to be quiet. There will be a lack of excitement surrounding the purchase of new clothes, fewer takbiran celebrations, limited gatherings with relatives, and a decrease in the giving of angpao that children eagerly anticipate. However, returning home and celebrating Eid with family in the village remains an "ideal" that migrants look forward to each year.

There is an ongoing debate within the Indonesian Muslim community regarding responses to the Covid-19 pandemic. Three distinct attitudes can be observed in public opinion towards this issue: First, there is an attitude of complete trust in health procedures. This perspective holds that by following all recommended health protocols, individuals will remain healthy and safe from Covid-19. In Kalam (theology), this viewpoint is associated with the Qodariyah school. Second, some people express full trust in the will of Allah. They believe that viruses and death are part of Allah's divine plan, indicating that if Allah has not predetermined one's death, a person will not die regardless of adherence to health guidelines, and the opposite is also true. This outlook emphasizes surrendering to Allah’s will, aligning with the Jabbariyah school of thought in Kalam. Third, there is an attitude of actively following health protocols while simultaneously praying for safety from Allah. This perspective represents a belief that humans should make maximum efforts in following guidelines, while ultimately relying on Allah for the outcomes. This approach corresponds with the Asy'ariyah school in Kalam science.

The author's interpretation of the social and religious phenomena and the signs currently present in society during the Covid-19 pandemic is undoubtedly not perfect. However, it is hoped that this will contribute to further research on the topic. Ultimately, only Allah holds true knowledge and truth.

 

*Dosen Prodi Studi Agama-Agama FAI UM Surabaya & Pengurus ASAI