{"id":269,"date":"2020-04-18T08:18:45","date_gmt":"2020-04-18T01:18:45","guid":{"rendered":"https:\/\/studiagama.or.id\/?p=269"},"modified":"2020-04-18T08:21:08","modified_gmt":"2020-04-18T01:21:08","slug":"sosiovirologi-perubahan-sosial-keagamaan-akibat-pandemi-covid-19","status":"publish","type":"post","link":"https:\/\/studiagama.or.id\/en\/opini\/sosiovirologi-perubahan-sosial-keagamaan-akibat-pandemi-covid-19\/","title":{"rendered":"SOCIOVIROLOGY: Socio-Religious Transformations Triggered by the Covid-19 Pandemic"},"content":{"rendered":"

Oleh: Dr. Sholikh Al-Lamongani, M.Phil.I*<\/p>\n

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

As we entered 2020, the global community, including Indonesia, was taken aback by the\nemergence of a new coronavirus named SARS-CoV-2, which causes Covid-19. The initial cases\nand spread of Covid-19 are believed to have originated in Wuhan City, China, at the end of\n2019 before rapidly spreading across the globe.<\/p>\n

Although differing opinions later surfaced, suggesting that the origins of the Covid-19\noutbreak could be traced back to the United States, Europe, or even Indonesia, these debates\nare not particularly important. What is clear is that the spread of Covid-19 has now reached\nnearly every country in the world.<\/p>\n

According to data released by Worldmeters and cited by Kompas.Com on April 15, 2020, the\ntotal number of Covid-19 cases worldwide reached 1,991,275, with 125,951 deaths and\n467,079 recoveries<\/p>\n

The ten countries with the largest number of Covid-19 cases are ranked as follows: 1. United\nStates: 6,106,322 cases, 25,856 deaths, 38,562 recoveries. 2. Spain: 172,541 cases, 18,056\ndeaths, 67,504 recoveries. 3. Italy: 162,488 cases, 21,067 deaths, 37,130 recoveries. 4. France:\n143,303 cases, 15,729 deaths, 28,800 recoveries. 5. Germany: 131,359 cases, 3,294 deaths,\n68,200 recoveries. 16. United Kingdom: 93,873 cases, 12,107 deaths, 344 recoveries. 7. China:\n82,249 cases, 3,341 deaths, 77,738 recoveries. 8. Iran: 74,877 cases, 4,683 deaths, 48,129\nrecoveries. 9. Turkey: 65,111 cases, 1,403 deaths, 4,157 recoveries. 10. Belgium: 31,119 cases,\n4,157 deaths, 6,868 recoveries. Additionally, Indonesia has reported 4,839 cases, 459 deaths,\nand 426 recoveries. Globally, the trend in Covid-19 data continues to show an increase.<\/p>\n

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

<\/p>\n

Covid-19 can be regarded as the \"Greatest Humanitarian Tragedy\" of this century. Unlike\nprevious viral outbreaks such as bird flu, swine flu, Ebola, and cholera, which were generally\neasier to detect and often localized, Covid-19 is challenging to identify and has spread nearly\nworldwide. The impact of Covid-19 has been profound, affecting various aspects of global\ncommunity life across all countries, including social structures, economic systems, healthcare,\npolitics, culture, law, and religion.<\/p>\n

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

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

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

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\nindirect changes in the patterns of relationships and social structures within the community.<\/p>\n

Below is a map illustrating the changes in the social structure of society due to Covid-19.<\/p>\n

First, let\u2019s discuss the economic aspect. The impact of the Covid-19 virus on the economy has\nresulted in instability and shocks within the economic structure of society. These economic\nshocks are primarily caused by restrictions and closures in the industrial sector, such as\nfactories and service companies, which have had to implement physical and social distancing\nmeasures. Additionally, there has been a decline in market demand due to the closure of\nmajor wholesale markets in Indonesia, like PGS Surabaya and Tanah Abang Market in Jakarta.\nThese closures aim to prevent crowds and curb the spread of Covid-19.<\/p>\n

Additionally, Covid-19 has significantly affected the tourism and economic sectors. Many\nrestaurants, coffee shops, food stalls, malls, hotels, and tourist attractions have closed, leading\nto a negative impact on the transportation industry, particularly the airline sector, which has\nexperienced major losses due to restrictions on foreign travelers in various countries.\nFurthermore, the weakening of the rupiah against the dollar has had a more pronounced\neffect on the export-import sector and has slowed down investment in infrastructure\ndevelopment that relies on foreign currency financing<\/p>\n

The current situation has caused a slowdown in the circulation of money, leading to significant\nlosses for businesses. Consequently, this has resulted in widespread layoffs of workers and\nemployees. The rise in unemployment will likely contribute to an increase in mass poverty in\nIndonesia. Many people are struggling to meet their basic needs, which can lead to social\nvulnerability and potential conflict.<\/p>\n

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

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

Covid-19 has significantly influenced the emergence of \"social paranoia\" in societal\nrelationships. This is evident in the excessive suspicion and fear that individuals have towards\none another. Many people now regard others as potential carriers of the virus, viewing them\nas threats to their safety and well-being<\/p>\n

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

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

An example of a political enigma is the indefinite postponement of several political events,\nincluding the Governor-Vice Governor Election, the Regent\/Mayor-Vice Regent\/Vice Mayor\nElection, and the Village Head Election.<\/p>\n

The postponement of this political process is a result of a joint decision made by Commission\nII of the DPR, the Minister of Home Affairs, and the KPU RI. This delay will impact both the\ncandidates and their families, as it leads to rising political costs and increases mental and\nemotional stress due to the uncertainty surrounding the situation<\/p>\n

The postponement of the political process has disrupted the government\u2019s ability to operate\neffectively within society. A leadership change that should have occurred has been extended,\nleading to a situation that may significantly affect public policies impacting people's lives. As\na result, there is a potential for political chaos within society.<\/p>\n

Another political policy change related to Covid-19 involves the early release of thousands of\nordinary criminal prisoners. This unprecedented policy has the potential to create new social\nissues, including rising unemployment, increased social vulnerability, and possibly a rise in\ncrime<\/p>\n

Fourth, the socio-religious aspect to consider. The policy aimed at preventing the spread of\nCovid-19 has significantly impacted social and religious life. Using the term coined by KH.\nMusthofa Bisri, this situation can be described as a \"suwung\" of religion, indicating a\nprivatization of religious rituals within society.<\/p>\n

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

The Saudi government has temporarily closed the Grand Mosque and prohibited Umrah due\nto Covid-19. If the situation with Covid-19 does not improve, the implementation of the Hajj\npilgrimage this year may also be canceled.<\/p>\n

Additionally, there is a ban on celebrating religious\nholy days in public spaces.<\/p>\n

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

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

There is an ongoing debate within the Indonesian Muslim community regarding responses to\nthe Covid-19 pandemic. Three distinct attitudes can be observed in public opinion towards\nthis issue: First, there is an attitude of complete trust in health procedures. This perspective\nholds that by following all recommended health protocols, individuals will remain healthy and\nsafe from Covid-19. In Kalam (theology), this viewpoint is associated with the Qodariyah\nschool. Second, some people express full trust in the will of Allah. They believe that viruses\nand death are part of Allah's divine plan, indicating that if Allah has not predetermined one's\ndeath, a person will not die regardless of adherence to health guidelines, and the opposite is\nalso true. This outlook emphasizes surrendering to Allah\u2019s will, aligning with the Jabbariyah\nschool of thought in Kalam. Third, there is an attitude of actively following health protocols\nwhile simultaneously praying for safety from Allah. This perspective represents a belief that\nhumans should make maximum efforts in following guidelines, while ultimately relying on\nAllah for the outcomes. This approach corresponds with the Asy'ariyah school in Kalam\nscience.<\/p>\n

The author's interpretation of the social and religious phenomena and the signs currently\npresent in society during the Covid-19 pandemic is undoubtedly not perfect. However, it is\nhoped that this will contribute to further research on the topic. Ultimately, only Allah holds\ntrue knowledge and truth.<\/p>\n

 <\/p>\n

*Dosen Prodi Studi Agama-Agama FAI UM Surabaya & Pengurus ASAI<\/p>","protected":false},"excerpt":{"rendered":"

Oleh: Dr. Sholikh Al-Lamongani, M.Phil.I* Tulisan ini hendak menyatakan bahwa Covid-19 (Coronavirus disease 2019) menjadi salah satu faktor dominan yang dapat merubah tatapola dan bangunan sendi kehidupan masyarakat dunia (global). Sehingga, tulisan ini ingin\u00a0 menguatkan argumentasi di atas, dengan menggambarkan peta perubahan masyarakat akibat pengaruh Virus. Dan gambaran realitas perubahan tatapola dan bangunan sendi kehidupan … Continue reading SOCIOVIROLOGY: Socio-Religious Transformations Triggered by the Covid-19 Pandemic<\/span><\/a><\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[18],"tags":[20,21,23,22],"class_list":["post-269","post","type-post","status-publish","format-standard","hentry","category-opini","tag-covid-19","tag-sholikhul-huda","tag-sosial-keagamaan","tag-sosiovirologi"],"_links":{"self":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts\/269","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/comments?post=269"}],"version-history":[{"count":3,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts\/269\/revisions"}],"predecessor-version":[{"id":273,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts\/269\/revisions\/273"}],"wp:attachment":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/media?parent=269"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/categories?post=269"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/tags?post=269"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}