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22Социология №1 2022
Развитие глобальной солидарности в религиозных общинах в условиях пандемии 00Ш-19: на примере Бали, Флоресе и Индонезии
Ни Ваяан Радита Нови Пуспитасари,
аспирант, кафедра «Социальная философия», УрФУ имени первого Президента Росии Б.Н. Ельцина E-mail: dita_puspitasari88@hotmail.com
Хендрикус Паулус Каунанг,
магистрант, кафедра «Международные отношения», Гаджах Мада Университет E-mail: erichkaunang@ugm.ac.id
В этой статье рассматривается трансформация религиозных общин и их солидаристских движений в связи с глобальными изменениями пандемии коронавируса (COVID-19) на Бали и Флоресе. Последствия пандемии побуждают общество адаптироваться к новой жизни в условиях всеобщей угрозы неопределенности, скептицизма и паники. Бали как представитель индуистских общин и Флорес с его католическими приверженцами сталкиваются с проблемой адаптации к новому миру физического дистанцирования и онлайн-Генеральной Ассамблеи. Задача начинается тогда, когда необходимы религиозные ритуалы, такие как свадебные церемонии, похороны, индуистские и католические праздники. Таким образом, теоретическая основа "воображаемого сообщества" Бенедикта Андерсона и "глобальной солидарности" Славоя Жижека даст новое представление об изменении сообщества, основанного на физических данных, на цифровые собрания, где зависимость людей будет усилена за счет ценности солидарности. Опросив местных жителей и религиозных лидеров и используя вторичные данные в качестве основы источников, в этой статье будет рассмотрена социальная трансформация религиозных общин на Бали и Флоресе. В этом документе подтверждается утверждение о том, что солидарность усиливается в период пандемии COVID-19, когда люди поддерживают друг друга посредством виртуального общения.
Ключевые слова: религиозные общины, глобальная солидарность, пандемия COVID-19, Бали и Флорес.
I. Introduction
The Coronavirus Disease 2019 (COV-ID-19) has impacted the social interaction between individuals. Indonesia, as one of the infected countries, implement lockdowns and semi-lockdowns through the period of 2020 until 2021. Thus, the Indonesian government are pushed to implement several strategies. One of them comes from the Regulation of Minister of Health Number 9 of 2020 on Guidelines to Large-scale Social Restrictions in Accelerating COVID-19 Mitigation (or Pembatasan Sosial Berskala Besar/PSBB). [14] As one of the largest Muslim country, Indonesia is applying the Regulation No. 9/2020 where the government banned massive religious activities. This regulation is implemented due to the restriction of Eid prayers 2021 (Shalat al Eid), in which the activity stimulate mass gathering of people. [15,16] These changes also impacted to other religious believes, such as Bali as Hindu believers and Flores as Catholic adherents. These two Indonesian regions are interconnected through socio-cultural and economic aspect, whereby religious ceremonies played significant role. Thus, the Regulation No. 9/2020 impacted to the restriction of both religious practices, such as daily sermons, marriage ceremonies, funerals, and Holy-days. By limiting the interaction between individuals, it has tendency to decline the interaction of the people. Therefore, this paper scrutinizes the social transformation of the religious communities in Bali and Flores by looking at the practices and adaptation to the new regulation during the pandemic. The paper also examines how the solidaristic bondage is being perceived in the period of COVID-19 pandemic through virtual meetings.
II. Theoretical Framework
In order to understand the adaptation of Hindu and Catholic communities with the new regulation of Large-scale Social Restrictions
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and the prohibition of massive religious activities, the 'global solidarity' of Slavoj Zizek and the 'imagine communities' of Benedict Anderson can be used to build the framework of two religious' communities in Bali and Flores.
As a philosopher who consistently criticizes the ideology of neoliberalism, Slavoj Zizek describes neoliberalist policies bring havoc to global society with various consequences. It was mentioned in his book entitled Pandemic!: COVID-19 Shakes the World that those consequences are destroying biodiversity, harming democratic principles, exploiting natural resources through fantasy of free trade, creates economic disparities between developed and developing countries. [24] In his book, Zizek sees that the COVID-19 pandemic brings massive destruction to the foundations of human life, economic chaos will emerge as a result of the pandemic and this will bring so much suffering to human life. [25] However, there is another positive side to this situation. It can trigger the birth of global solidarity, where countries and groups of people are working together in dealing with the pandemic situation. The pandemic situation is a good time to rethink the most basic foundations of social life. [23] Thus, through Zizek's point of view, global solidarity can be achieved when people have the same goal for the goodness of the people.
Another work comes from the theoretical framework of Benedict Anderson. The COVID-19 pandemic has urged individuals to intensify their use of internets, social media, and shared digital culture to be connected with the society. Therefore, in his book of Imagined Communities: Reflections on the Origin and Spread of Nationalism, he described imagined communities belongs to the modern nation. Anderson describes nation as an imagined political community, in which he outline the term imagined to illustrate "the smallest nation will never know most of their fellow-members, meet them, or even hear of them, yet in the minds of each lives the image of their communion." [2] In other words, community members can identify themselves to have similar interests and belong to one nation,
but they will never know all of their fellow members. Anderson refers the concept of community into the absence of the word 'society' in the Javanese language, whereby community is being defined as imagined - Javanese villagers are connected to the people they never see, who have the same kinship and their ties are in particular imagined. [22] In the pandemic era, Anderson's theory is suitable to look into the changing structure of the new normal that the decreasing physical contact of the people urge them to use digital platform more often than before.
The qualitative method will be the approach for analyzing the issue of religious communities in Bali and Flores in the COV-ID-19 period. In-depth interviews with the local religious leaders and adherents are the main sources for filling the gap of the paper. Secondary data of digital sources, newspapers, articles, and books become significant in giving general information about religious communities in Bali and Flores in particular.
III. Hindu - Balinese Community towards the Pandemic of COVID-19
In the midst of 2020, the government of Indonesia applied "large-scale social restrictions" (Pembatasan Sosial Berskala Besar/PSBB) due to the increasing number of COVID-19 patients. Bali, as the center of tourist attraction in Indonesia, was severely affected by the decline of economic development. In July 2021, the increasing of positive cases of COVID-19 with the new Delta variant made the central government changed PSBB into "enforcement of limitations on community activities" (Pemberlakuan Pembatasan Kegiatan Masyarakat/PPKM). Bali, once again, become the red zone of COVID-19 patients. The Governor assigned for every traditional villages to establish mutual task force to prevent the spreading of COVID-19 based on traditional village forces. [26, 10, 11] The main duty of the Task Force for Mutual Aid is to empower the villagers and the Yowana (the young generations) to prevent the spreading of COVID-19 in the scale of sekala (tangible) and niskala (intangible). Therefore, the structure of the society and the definition of the ritual will be described
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clearly to understand the Balinese Hindu community.
3.1. The Rituals
The term of sekala and niskala are based on the definition of Hinduism, where religious principles become foundation of the Balinese society. [5, pp. 260] As Covarrubi-as defined Hinduism as an earthly religious believe, the concept of sekala and niskala are significant to understand Balinese Hindu itself. Sekala, in this term, is visible things and niskala is unseen things related to religious rituals and supernatural forces. In another word, sekala is a container of niskala power such as the holy water. [6, pp. 51] The water is holy and sacred that purifies every item when it touches. The offerings, then, are the tangible presents to the Holy Spirits, such as flowers, rice, fruits, chickens, and money with decorated beautifully and placed on high altars. [6, pp. 84-85; 5, pp. 276] Thus, the rituals are conducted by the pedanda or pemangku as the Hindu priests by which the adherents followed their instruction to pray in the temple. It also become the symbol that rituals are the bridge between the representation of the society and "the cult of the ancestors." [5, pp. 58] However, the rituals are changing when the COVID-19 started in the beginning of 2020. Religious rituals are disrupted with social restriction and prohibition, limited number of adherents inside the temple, and limitation for social interactions between adherents are applied to prevent the spread of COVID-19.
32. The Balinese Community and Global Solidarity in the Outbreak of COVID-19
Balinese society is one of an independent community ruled by the representative council of the villagers (krama desa). It presents as a little republic where each individual has equal duties and rights. [5, pp. 58] Relations between villages is strongly attached by the association for worshipping a common ancestor in a temple called "temple of origin." It is located in the "head" village and symbolizes as the oldest village. Thus, an independent village (named as desa) has three fragmentary temples of the civil temple (pura desa), the temple of "origin" (pura puseh),
and the temple of the dead (pura dalem). The role of these three temples are closely related to the religious rituals of sekala and niskala. Those temples are the place for practicing the rituals, in which are being organized by the head of the association (the klian desa). Klian desa is the ruler of the village and being elected by the councils. He, then, becomes the platform for bridging the central government and the villagers with the assistance of pecalang. They have the authority to keep the safety of the village, admonish every individual who has wronged the society according to the local law, and being the guard for the villagers.
In the midst of COVID-19 pandemic, the Balinese society is reshaping its structural interaction especially in the social and religious aspects. The limitation of social movements affects the religious ritual practices, such as the preparation of the offerings and the implementation of the ritual itself. According to I Wayan Suka Yasa, as one of the Academician, he acknowledges religious rituals should adjust to the Joint Decision. The Task Force of Mutual Aid with the help of klian desa organizes the representative from every household, which almost all of them are the head of the family. For attending the communal ritual in the temple, only 20 to 25 people can participate including the priests, the klian desa, the village councils, and household representatives. [27] Ida Bagus Wiryanatha, in his interviews, states that banners for promoting health protocols are placed in front of the temples. Washbasin also is prepared beside the entrance, that the adherents can wash their hands before entering the temple. Slogans in the local language are being used for adjusting into people's understanding as "Ida Dane sareng ke Pura, durusang dumun mencuci tangan, pa-kai masker dan jaga jarak" which means "Everyone who wants to go to the temple, please wash your hands, use mask, and social distancing." [26] The rest of the villagers are being assisted to pray in their own houses.
Moreover, the creation of offering is involving many female adherents. By the statement of Wiryanatha, there are 30 women who can make one kind of offerings
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(named as bebangkit). They used to make it in one of the adherent's houses. Bebangkit is an offering symbolizes for charisma or authority, and it is used for the rituals. In this pandemic era, the preparation for offerings is affected by the decreasing number of female adherents. [26] Therefore, the adaptation for creating an offering is divided into several groups of women, in which one group consist of three people.
By the statement of Suyoga, it includes into violation of action, not as a rejection of the health protocols. Several associations are not used to the "new normal", [28] so that pecalang has a significant role in keeping the security of the village. The klian de-sa give the control power to pecalang as an unofficial officer to maintain the safety of the people. If one of the members of a family is infected COVID-19, pecalang has the role to monitor and arrange the isolation. They also need to provide food and medicine for the patients and family members.
By the implementation of social restriction and limited interaction within the community, the people are strengthening their kinship through social media. Most of the klian desa, member of the council, representatives of every household, pecalangs, and the female adherents creates their own WhatsApp group for discussing various matters regarding to the social and religious issues. Social media become the main vessel for communication and virtual interaction. Solidarity among Hindu adherents is strengthening with the adaptation in every aspect of life and the understanding for adapting into the "new normal."
IV. COVID-19 and Catholic Communities in Flores, East Nusa Tenggara
The island of Flores is located in the eastern part of Indonesia and become one of the administrative area of the province of East Nusa Tenggara. Before getting to know religion, the indigenous people of Flores knew the concept of religion in the form of belief in ancestral spirits. An important element in the original religion of the indigenous people of Flores is the belief in the Supreme God. The Manggarai people call the Supreme God as Mori Karaeng, while the Ngada people call him Deva. [20] Along with the times, the
concept of belief slowly underwent a transformation where people of Flores began to adhere to religious teachings such as Catholicism, Protestantism, Islam, Hinduism and Buddhism. [9]
4.1. COVID-19 as A Challenge to Faith and Reason
At the beginning of 2020 the people of the island of Flores were faced with an unprecedented event, namely the COVID-19 pandemic. The pandemic situation has a direct impact on all people's activities. As an area dominated by Catholics, the Bishop's ordination ceremony is a sacred moment. The celebration of the ordination raises pros and cons in the community and social media activists (netizens). From the central government, in this case the COVID-19 task force, humbly requested that the committee of the celebration could revoke the program for humanitarian reasons where this activity has the potential to become a cluster of the spread of virus because it will evoke large crowds of people. [12] However, the Manggarai Catholic Church as the authority holder continued to organize the ordination on the grounds with a reason that the celebration had been prepared long in advance and the Bishop's ordination is a sacred tradition in the church and an integral part of worship so it could not be cancelled. [8]
The pro and contra attitude towards the ordination of the Bishop of Ruteng is a natural thing to happen in the midst of a crisis situation, in this case the health crisis situation that is currently engulfing Indonesia and the whole world. This is inseparable from the situation where during a pandemic, the highest rule that must be carried out by all group is health-related regulations where this then transcends all group's interests, and all elements of society (including religious organizations, including the Church) must obey to the rules. [1] Refer to this statement, then the public criticism of the attitude of the Ruteng's Catholic Church which continues to carry out the Bishop's Ordination program is understandable because the Church is considered to have ignored the health regulations during the pandemic. [21]
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The COVID-19 pandemic has had a significant impact on the ritual traditions of the Catholic Church, particularly on the island of Flores. The emergence of a regulation by the Indonesian central government to limit all activities that involve many people, including religious activities, is a challenge for Catholics in Flores. During the pandemic, the Indonesian government issued an appeal to work from home to support physical distancing policies. This also has an impact on religious activities where the government recommends that religious worships can be carried out from home (not in houses of worship) to avoid crowds of people. Especially for worship activities, religious communities (including the Catholic Church) then take a policy to optimize online worship using social media platforms.
For the Catholic Church, the transformation of religious rituals is a challenge in itself, where the Sacred Liturgy Document in the section entitled Sacrosanc-tum Concilium (Holy Council) emphasized that the liturgical celebration is a celebration of salvation and the culmination of the church's life in which Jesus Christ is present in this celebration. [4] The sacredness of liturgical celebration then demands the active participation of all Catholics in it because the unity and fellowship of the people are very important in the entire liturgical process.
One of the challenges faced by the people of Flores in implementing online liturgical celebrations is a technical problem related to the quality of the internet signal connection on the island. Until now, the quality of internet connection in the eastern part of Indonesia (including Flores Island) is still very limited when compared to the western part of Indonesia (Java & Sumatra). This is due to the availability of internet communication infrastructure which is still very limited in the eastern part of Indonesia so that there are still many areas that cannot be reached by internet services, especially rural areas. [17] The implementation of online/virtual liturgical celebrations will only run well and smoothly if it is supported by an adequate internet communication infrastructure.
42. COVID-19 as a Moment of Change: Solidarity Transformation & Increasing Social Cohesion
The online/virtual liturgical celebration is the impact of the pandemic situation where this policy was made to avoid the gathering of many people which can then become a new cluster for the spread of the virus. As a comparison, we can see the situation that occurred in South Korea where one of the clusters of the spread of COVID-19 was worship activities in churches. [18] The online liturgical celebration is an effort of the Church's solidarity with her people and also other religious communities to save people from the COVID-19 pandemic. Although the value of sacredness is different (from offline celebrations), people in Flores are trying to adapt because all of this is for the common good where by taking care of ourselves it could directly protect others from the threat of the spread of COVID-19. [30]
In 2020, two Catholic holiday celebrations, namely Easter and Christmas, both are held virtually at the global, national and regional levels (including in Flores). In the context of Flores, these two holidays are already be a part of the culture that is celebrated every year. One of the famous celebrations is Semana Santa tradition at Easter in East Flores Regency, Larantuka. Every year (before the COVID-19 pandemic) Semana Santa tradition always brings thousands of participants, both from within the country and from abroad. However, in 2020 and 2021, the tradition that has been undergone for hundreds of years has had to be temporarily suspended with the aim of protecting people from the threat of COVID-19.
Even if this tradition that has been going on for hundreds of years is abolished, it can be critically reflected that this is a true Easter moment, a moment to save lives. The church is showing its spirit of solidarity with all human beings in an effort to solve the problem of the pandemic. The church believes that getting out of the pandemic requires an active collaboration both within the church, as well as with other communities outside the church. In a pandemic situation, all individuals (without exception) are in a state of vulnerability to the virus. So,
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to be able to survive and get out of a pandemic situation, it is necessary to have an active collaboration and solidarity among humans. [7]
In addition to the policy of changing the way of worship, the Catholic Church in Flores is also increasing social activities in collaboration with all existing religious communities to solve the problem of the COVID-19 pandemic. One example that can be raised is how the Catholic Church community in Ruteng (western part of the island of Flores) collaborates with other religious communities in conducting socialization related to the pandemic to the community. The social movement conducted by member of the JELITA (Jembatan Lintas Agama/Inter-faith Bridge) group, is actively sharing information both offline (visiting the community while implementing strict health protocols) and also online (social media) to all people in the city of Ruteng regarding the COVID-19 pandemic and also promoting a healthy lifestyle as a way to reduce the potential spread of COVID-19. The initiative taken by the interfaith community arises from the awareness that everyone is vulnerable and can be infected by COVID-19. Therefore, in their opinion the pandemic is a problem for all communities which required active collaboration from all religious communities in dealing with the pandemic situations. [29] In addition to overcoming the pandemic problem, the demeanour of the Flores Catholic Church has a broader dimension, namely to bring about transformation in the midst of social life in Flores which is directed at the increasing of the quality of community's life by eliminating all forms of injustice, mar-ginalization, and discrimination through the creation of a peaceful, just and prosperous social life system. [3] In this case, the importance of scientific developments in the world of health has become one of the main weapons in the effort to deal with the COVID-19 pandemic. [19] In addition, the pandemic situation has had an impact on the increasing solidarity of the Church with all religious communities. Everyone is vulnerable to COVID-19, this virus is a democratic virus which could infected
everyone regardless of the rich and poor, officials or ordinary people. Based on this situation, the Catholic Church in Flores is trying to initiate interfaith solidarity actions to deal with the COVID-19 pandemic because only with active collaboration and cooperation from all parties the pandemic slowly be overcome.
V. Conclusion
The COVID-19 pandemic has created "a new normal" for the people to live in the society. The prevention for having direct social interaction, especially in the religious rituals, establish a new foundation of online-gathering. With the government's program of the Regulation of Minister of Health Number 9 of 2020 on Guidelines to Large-scale Social Restrictions in Accelerating COVID-19 Mitigation (or Pembatasan Sosial Berskala Besar/PSBB), Bali and Flores decided to apply the enforcement of limitations on community activities within the year of 2020 and 2021. Through this regulation, both communities of Balinese and Flores societies are applying strict procedure for exercising the rituals. On the one hand, the Balinese was using limited number of participations for attending the ceremony in the temple. They draw some line across two meters each for implementing the regulation of social distance. On the other hand, the Catholic Church in Flores applied the online liturgical celebration in order to prevent the spread of COVID-19 pandemic. The scale of limited restriction is applied to the salvation of the community by online worship. They could hear the liturgical sessions through internet services, such as social media, Whatsapp group, Facebook, and other types of online platforms. Thus, the concept of "imagined communities" of Benedict Anderson and global solidarity of Slavoj Zizek can be applied in this phenomenon, where the people meet in a virtual world by becoming closer to have the same goal as achieving the goodness of the society. Overall, this pandemic period give us a lesson to adapt into the new normal, in which interaction is being limited and religious rituals need to be changed into virtual meetings.
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BUILDING GLOBAL SOLIDARITY IN RELIGIOUS COMMUNITIES DURING THE COVID-19 PANDEMIC: CASE STUDIES IN BALI, FLORES AND INDONESIA
Ni Wayan Radita Novi Puspitasari, Hendrikus Paulus Kaunang
Ural Federal University named after the first President of Russia B.N. Yeltsin; Gadjah Mada University
This article scrutinizes the transformation of religious communities and its solidaristic movements due to the global changes of coronavirus (COV-ID-19) pandemic in Bali and Flores. The impact of the pandemic urges the society to adapt into new life within the universal threat of uncertainty, skepticism, and panic. Bali as the representation of Hindu communities and Flores with its Catholic adherents are challenged to adapt into the new world of physical distancing and Online-General Assembly. The challenge starts when the religious rituals are needed, such as wedding ceremonies, funerals, Hindu and Catholic celebrations. Thus, the theoretical framework of Benedict Anderson's "imagine community" and Slavoj Zizek's "global solidarity" will give a new insight on changing the physical-based community into digital meetings where the bondage of the people will be strengthened through the value of solidarity. By interviewing the locals and religious leaders and using secondary data as the basis of the sources, this paper will examine the social transformation of the religious communities in Bali and Flores. This paper espouses the statement that solidarity is intensified in the period of COVID-19 pandemic, where people are supporting each other through virtual communication.
Keywords: religious communities, global solidarity, COVID-19 pandemic, Bali and Flores.
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26. Ida Bagus Wiryanatha, Medical Doctor in Ayurwedha, Bali (April 27, 2021)
27. Prof. Dr. I Wayan Suka Yasa, M.S., Docent in UNHI, Bali (April 27, 2021).
28. I Putu Gede Suyoga, Docent in UNHI, Bali (April 27, 2021)
29. Ismail, Lecturer in St. Paul Catholic University Ruteng, Flores (5 May 2021)
30. Ardus Gunar, Civil Servant in West Manggarai, Flores (19 June 2021)
