Tema yang ingin saya kupas diatas akan saya bahas lewat perspektif Antropology dan “Sistem gotong royong dan jiwa gotong royong“ oleh koentjaraningrat. Dari kedua aspek itu bersangkutan juga dengan Intersectionality. Masa pandemi Covid 19 ini memberi banyak dampak pada aspek kehidupan sosial karena wabah ini bisa dibilang catastrophe dalam antropology. Kenapa begitu saya ingin sedikit menjelaskan defini catastrophe dalam bahasa. : 

Catastrophe is a great and sudden calamity. It is defined by the Oxford dictionary as “an event causing great and usually sudden damage or suffering”. The Merriam-Webster dictionary defines it as “a momentous tragic event ranging from extreme misfortune to utter overthrow or ruin”.

The term catastrophe is derived from a Greek word and was first used in English to refer to the final event in a tragedy. Thus, this word came to be associated with unhappy endings and disastrous results. By the 18^th century, it was used to describe devastating events such as volcanic eruptions and earthquakes. But today, it is also used to describe events that are figuratively catastrophic. For example, ruined dinners, bad acting or movies, etc.

Malapetaka: Bencana adalah peristiwa tragis mulai dari kemalangan ekstrim hingga penggulingan atau kehancuran total. Jadi masih ada dampak walau PANDEMI ini usai seperti pola hidup yang berubah, bahkan pola hubungan antar manusia pun berubah.

Pertanyaan adakah hubungannya dengan Intersectionality?

·         Pengertian dari intersectionality Intersectionality is a tool for analyzing how identities and oppressions function in societies. It highlights how people are categorized in multiple ways, as well as how social categorization is linked to various forms of interconnected oppressions. In other words, it is a concept that helps us think about how social categories, or identities, and the privileges associated with them function in societies.

Yang intinya adalah alat untuk menganalisis bagaimana identitas dan penindasan berfungsi dalam masyarakat. Lalu kita kaitkan dengan Antropologi Sosial-Budaya. Dalam pengertiannya sama-sama mempelajari tingkah laku manusia baik itu tingkah laku individu atau tingkah laku kelompok.

Definisi Antropology Sosial-Budaya : Antropologi Sosial-Budaya atau lebih sering disebut Antropologi Budaya berhubungan dengan apa yang sering disebut dengan Etnologi. Ilmu ini mempelajari tingkah-laku manusia, baik itu tingkah-laku individu atau tingkah laku kelompok. Tingkah-laku yang dipelajari disini bukan hanya kegiatan yang bisa diamati dengan mata saja, tetapi juga apa yang ada dalam pikiran mereka. Pada manusia, tingkah-laku ini tergantung pada proses pembelajaran. Apa yang mereka lakukan adalah hasil dari proses belajar yang dilakukan oleh manusia sepanjang hidupnya disadari atau tidak. Mereka mempelajari bagaimana bertingkah-laku ini dengan cara mencontoh atau belajar dari generasi diatasnya dan juga dari lingkungan alam dan sosial yang ada disekelilingnya. Inilah yang oleh para ahli Antropologi disebut dengan kebudayaan. Kebudayaan dari kelompok-kelompok manusia, baik itu kelompok kecil maupun kelompok yang sangat besar inilah yang menjadi objek spesial dari penelitian-penelitian Antropologi Sosial Budaya. Dalam perkembangannya Antropologi Sosial-Budaya ini memecah lagi kedalam bentuk-bentuk spesialisasi atau pengkhususan disesuaikan dengan bidang kajian yang dipelajari atau diteliti. Antroplogi Hukum yang mempelajari bentuk-bentuk hukum pada kelompok-kelompok masyarakat atau Antropologi Ekonomi yang mempelajari gejala-gejala serta bentuk-bentuk perekonomian pada kelompok-kelompok masyarakat adalah dua contoh dari sekian banyak bentuk spesialasi dalam Antropologi Sosial-Budaya.

Lalu apa yang terjadi pada kemanusiaan setelah pandemi? 

Hakikatnya manusia tidak bisa hidup sendiri bahkan jauh sebelum virus ini ada. Namun perkembangan dan langkah-langkah sosial yang kita ambil dan bisa dipelajari dari jaman ke jaman apa? Untuk bertahan dan Mempertahankan dunia ini lebih lama. Ada kajian menarik dari Kanjeng Pangeran Haryo Prof.Dr.Koentjaraningrat merupakan seorang antropolog Indonesia. Yang berjudul “Sistem Gotong Royong dan Jiwa gotong royong”.

Gotong royong sebagai suatu sistem nilai-budaya yang menjiwai kebudayaan kita, maka perlu kita identifikasikan dulu dengan tajam konsep “nilai gotong royong” itu. Nilai itu dalam sistem nilai-budaya orang indonesia mengandung empat konsep, yaitu : (1) Manusia tidak hidup sendiri di dunia ini, tetapi dilingkungi oleh komunitasnya, sekitaran sosialnya, dan alam semesta sekitarnya. Di dalam sistem makrokosmos tersebut ia merasakan dirinya hanya sebagai suatu unsur kecil saja yang ikut terbawa oleh proses peredaran alam semesta yang mahabesar itu; (2) Dengan demikian manusia pada hakekatnya tergantung dalam segala aspek kehidupannya kepada sesamanya; (3) karena itu ia harus selalu berusaha untuk sedapat mungkin memelihara hubungan baik dengan sesamanya, terdorong oleh jiwa sama rata-sama rasa; dan (4) Selalu berusaha untuk sedapat mungkin bersifat konfrom, berbuat bersama, dan bersama dengan sesamanya dalam komunitas, terdorong oleh jiwa sama-tinggi-sama-rendah.

Menuju akhir penjelasan ilmu-ilmu dan konsep yang diatas adalah bagaimana kita “MEMANUSIAKAN MANUSIA”. Jadi setelah pandemi ini diharapkan bahwa keberadaan kita sebagai makhluk sosial sangat penting kaitannya dengan solideritas, ini juga bisa jadi bahan refleksi kepada diri kita sendiri bagaimana rasanya tidak bisa menjalankan budaya-budaya seperti bertemu keluarga pada idul-fitri dan kebudayaan lainnya yang dilakukan bersama-sama. Semoga kemanusiaan setelah pandemi bisa lebih menghargai waktu dan setiap pertemuan.

Resources: §https://www.coursera.org/learn/queeringidentities/supplement/i34hK/intersectionality

§ https://www.differencebetween.com/difference-between-catastrophe-and-vs-disaster/

§ http://journal.ui.ac.id/index.php/jai/article/view/10686/67546392

§ http://papuaweb.org/uncen/dlib/jr/antropologi/01-01/jurnal.pdf 

 

Disaster mitigation can be carried out with a number of technical steps that need to be conveyed to the public so that this phenomenon is resolved appropriately and does not cause unrest in the community, including:

 

1. Mobilizing volunteer organizations (voluter) such as Basarnas and BPNB, to embrace and also assist people who experience fear and anxiety due to the corona disaster. Helping here can also be in the form of education or medical, such as how to prevent the corona virus, how to wear the right mask, hand sanitizer and others.

2. Efforts to prevent disaster problems are how the government strengthens the national volunteer institution. This is also what is being developed in developed countries, so it is not only a matter of practice such as evacuation, but it needs to be deepened and expanded its assistance, it could be in the fields of education, medical problems, information, skills, and others.

3. The Importance of Cooperation.

It is far from sufficient if humanitarian problems are imposed only on the government, or only on non-governmental parties. Supposedly, the central government, local governments, and NGOs operating both at the central and regional levels, should be engaged in a single humanitarian vision for welfare and love. Volunteering is a balance between disasters and social disparities in disadvantaged communities and remote areas. After all, our world still has almost all humanitarian problems, not only natural disasters, and epidemics such as the corona, but also are still prone to conflicts, social problems ranging from neglected children and families to the outbreak of HIV / AIDS. All of this requires improvement through a system that is institutionalized and articulated by professional humanitarian volunteers, both by government and non-government.

            

With volunteer networks when we see human tragedy, we no longer think why and what to do, with a puzzling question mark. Instead, we are always ready for the worst possibilities for all the good phenomena that have, are and have not happened.

 

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Sources:

https://analisis.kontan.co.id/news/mitigasi-bencana-korona

·         Value, this pandemic carries 2 imperatives, namely willingness to learn and hope. Want to learn means understanding that the current condition is a condition that allows us to evaluate ourselves about what we have done during this pandemic. Hope (hope) which requires everyone to have hope for the future in this pandemic. This is very much needed how hope determines our future

·         Humanitarian economics, the economy can be affected during this pandemic, how all circles are affected, the current economic goal is not really about wealth or glory, but the social relations that we aspire to. "We can call the economy of humanity when we agree to put people with minds. , action, and social relations between people as the main focus of economic activity "(Hart, 2008)

·         • Social Relations in the Middle of a Pandemic Crisis, Solidarity in Society. From the past, the most familiar culture in this country is the culture of mutual cooperation which contains four concepts, namely (1) Humans do not live alone in this world, but are surrounded by their communities, their social surroundings, and the natural surroundings. (2) thus humans are essentially dependent on all aspects of their life from others; (3) because of that he must always try as much as possible to maintain good relations with others, driven by a spirit of mutual feeling; (4) always trying to conform as much as possible, to do the same, and together with others in the community, driven by a spirit of equal-high-equal. This can be seen during a pandemic how there are still many people who care for each other, even though not everyone does that, but still many people are aware of the culture of mutual cooperation, because only with that the current pandemic can be passed together.

Eschatology as Cultural Criticism

This pandemic brings a new face to the world (opens awareness) because of that we can see first hand the impact, many people have lost their jobs, lost family members and many more impacts. However, many parties have not realized this emergency. To formulate an emergency there is no need at the conference. Without understanding the emergency we cannot take steps, on the other hand there is an economic emergency where many people have to quit 

https://www.facebook.com/watch/?v=666289680688126

 

 

Other than that, the next value is Humanity Economy or Ekonomi Kemanusiaan. The section of economy in all around the world are affected or even collapse because of this urgent situation. As the Mr. Imam Ardhianto, Ph.D quote from Hart, 2008 “We can call human economics when we agree to place humans with thoughts, actions, and social relations between humans as the main focus of economic activity”. The interesting about this value is because we used “Humanity/Kemanusiaan” instead of just “Human/Manusia”, that is caused of this economy is not only focused on a person or just a group of people but also a lot of people or even every people. Because in this case, economy not only as a tools for organize the commodity but also as ‘Pertalian Sosial’. And related with the previous topic the Pertalian sosial is the next value. The Social Relations in the Middle of a Pandemic Crisis, Solidarity in Society or Pertalian Sosial di Tengah Krisis Pandemi, Solidaritas dalam Masyarakat is reflected by our activities during this pandemic, for example is gardening. With gardening we show that we are not only just care for people to be attentive to other God’s creature, which is plant. We are also realized that even the Earth need a break from our highly polluting activities. So, from these all we can learn to look at the silver lining from every situation. because even the worst situation still have things to make us learn and fix ourselves to become better in the future.

After that, 2^nd topic is about Eschatology as Cultural Criticism or Eskatologi Sebagai Kritik Kebudayaan. From this current situation who are very sudden, successive, and traumatic for everyone, create various perceptions among humans. One of them is Eschatology or the Ending. This current situation already rob many people’s lives, came from human carelessness as well as from nature. And from this pandemic situation we can reflect that we need a special benchmark where we can find out and call it an emergency. We also need to looked up how to make a create a form of collective salvation. Because it is not only about how many people can survived but also about how our live will go after survived. 

Because during a tsunami or doomsday we don't need to wait for human debate. Because this is always defined as external and partisan. Because it depends on personal perception. Responding to his opinion we as human need to ready in every condition and do not be easily led by misleading opinions and we must be smart in filtering information.

And maybe for me I don’t really feel the effect of pandemic because I still depend on my economy on my parents so I don't really know the conditions of the workers out there, but when I look at the contents of the webinar I feel that this condition has a huge impact on many people, especially economic problems.

There are many things that are being explored about why this awareness is important for us to adopt because the awareness of the end of life will have a lot of benefits. We can evaluate the system of human life managed.

Because this virus has seriously hampered the distribution of economic aid to countries that are already fragile due to war.

In the explanation of the webinar, especially on the humanitarian economy, there are two camps that strongly adhere to the principle that economic growth and productivity are the main things compared to preventing the COVID-19 pandemic, and many of them are still concerned with profit in times of crisis like this.

Below is some information from a survey of various articles about the human economy during a pandemic

-On May 5-6 2020, one of the findings of Saiful Mujani Research & Consulting (SMRC) contained the economic condition of the community or household during the corona virus pandemic.

From a survey of 1,235 respondents via telephone, the results of the survey said that 60% of their economic conditions worsened / got worse before the Covid-19, 19% said it was much worse, and 19% said there was no change. Only 1% answered better and 1% said they didn't know.

Likewise, the view of the public after the pandemic is that the percentage is expected to get worse and only a few percent say that it is much better or even say that it is better after this pandemic.

Likewise with the national economy during a pandemic like this, the results are so pessimistic after listening to respondents and after seeing the current national economy.

 

-There is also a survey conducted by Indonesian political indicators, Executive Director of Indonesian Political Indicators, Burhanuddin Muhtadi stated "In the last three months the majority of the public considered the economic conditions of households to be worse than in a year.

previously, 83.7 percent, "as well as household income which started to decline by 86% after hearing from these respondents

"This decline is felt fairly evenly across all socio-demographic categories. However, based on education, there is a pattern that shows that more people with high school education and below experience a decline, while those with higher education experience less decline,

-Many Indonesian people judge that the national economy is very bad and in general it is bad and very bad, but Main Expert Staff of the Presidential Staff Office Donny Gahral Adian said that it is not only Indonesia that is experiencing bad economic conditions. All countries exposed to the Corona virus have more or less experienced the same thing.

Meanwhile, Minister of Finance Sri Mulyani Indrawati had said that the Indonesian economy would face considerable turmoil due to the impact of the corona virus (Covid-19).

 

Increasingly, there are more and more people who are affected by bad effects on their respective economies, this effect, all people are affected, only a percentage of which can be stated as those who do not experience this effect such as those who sell several kinds of goods that must be used to follow health protocols.

The best way today is not wealth, but relationships that are built to deal with it together. Because today's economy does not only focus on each individual, but this also includes the interests of many people.

Lecture from Imam Ardhianto More specifically, this lecture discusses how alternatives to human values ​​can be seen in citizen initiatives based on mutual aid and self-reliance mode of economy, which may have a history of its emergence as an economic mode as old as humankind itself. Thus, this lecture offers the importance of seeing the economy as modes of resource management in the context of realizing social relations.

 

Source: https://www.liputan6.com/news/read/4252190/smrc-60-ekonomi-masyarakat-lebih-buruk-saat-pandemi-covid-19

Source: https://www.beritasatu.com/yudo-dahono/nasional/642297/mayoritas-masyarakat-sebut-ekonomi-indonesia-memburuk-akibat-pandemi-covid19

Source: https://ekonomi.bisnis.com/read/20200608/9/1249847/pandemi-covid-19-bikin-ekonomi-buruk-istana-kita-masih-bisa-bertahan