THE ROLE OF SOCIAL RELIGIOSITY AND INFORMATION SYSTEMS TO IMPROVE THE COMMUNITY ECONOMY OF KEDIRI REGENCY EAST JAVA AS THE IMPACT OF COVID-19 - sersc
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International Journal of Advanced Science and Technology
Vol. 29, No. 5, (2020), pp. 13012-13023
THE ROLE OF SOCIAL RELIGIOSITY AND INFORMATION
SYSTEMS TO IMPROVE THE COMMUNITY ECONOMY OF KEDIRI
REGENCY EAST JAVA AS THE IMPACT OF COVID-19
Suko Susilo
Lecturer at the Postgraduate Program, Islamic Institute of Religion Tribakti (IAIT) Kediri,
Indonesia
Email: s_silo59@yahoo.co.id
ABSTRACT
The purpose of this study is to reveal the role of the social religiosityand information system
of the community of Kediri amid the economic difficulties of the Covid-19 pandemic. The
research method used is literature study. Statistical data obtained through the official website
of the regency of Kediri. The novelty of this research is to explain how the role of the social
religiosityand information system of the community of Kediri in economic difficulties and
efforts that have been made together in dealing with the impact of the covid-19 pandemic.
This can be a new source of reference for science that discusses the ability of technology and
social religiosity in combating pandemics and economic difficulties. Previous research has
focused on policies and supply chains in covid-19 affected countries. The results of the study
explained that the regency of Kediri became one of the areas where people had a high level
of social religiosity. The use of information systems in the regency of Kediri has a role in
mobilizing local organizations and government agencies as mediators between citizens in
need and who provide support and help minimize negative stigma that develops in the
community due to the impact of the pandemic outbreak.
Keywords:Social religiosity, Information Systems, Economics, Covid-19
1. Introduction
Various perceptions and phenomena lately gave birth to various individual attitudes toward
the Covid-19 pandemic. In this case, information systems through social media sometimes
become one of the triggers for irrational perceptions of the community. In fact, the public
must respond to information that is rational and proportional. Do not get carried away
emotional attitudes and negative sentiments by considering it as part of God's warning caused
by the sins that have been done by humanity. Covid-19 phenomena and issues originating
from social media can then affect individuals, especially when in contact with religion,
indirectly are very sensitive and are easily combusted with emotions. It is feared that this
could lead to a constructive amid the economic crush.
Facing the first quartile in April 2020, there were around 5,923 cases of the Corona virus in
Indonesia. According to the Worldmeters recap, this is the highest among ASEAN countries,
and ranks 11th in ASIA with 520 dead and 607 cured (Nugroho, 2020). The current pandemic
turmoil has further increased the potential for the open unemployment rate (TPT). The
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Coordinating Minister for the Economy of the Republic of Indonesia estimates that under the
heavy scenario the potential will increase by around 2.92 million people and a very heavy
5.23 million people. This is a reflection of the open unemployment rate based on plans that
have fallen to 5.18%, up 7.33% with an estimated economic growth rate that will also be
corrected (Merdeka.com, 2020).
The outbreak of the corona virus also affected the regency of Kediri. One area in Indonesia
which is a region with a high level of social religiosity. There are many kinds of social
religiosity. In this case, a good understanding is needed in examining the true meaning of
social religiosity so that the form of social religiosity can function properly in building
attitudes and behaviors for the common good.
The local government recognizes that the impact of the co-19 pandemic in Kediri has touched
various aspects of community life. Based on the latest data released in the media information
at the end of the first quartile in 2020, there were 1,151 healthy people at risk (ORD), 160
people in monitoring (ODP), and six patients under surveillance (PDP), and the rest were
cured (Lesmana, 2020 ). Social policies and physical distancing lead to various social and
economic problems. Car Free Day (CFD) which is usually held on Jalan Dhoho is abolished,
while films in cinemas in Kediri are also temporarily stopped. Parks or Green Open Space
(RTH) which are scattered in the regency of Kediri have also been closed by the local
government. While schools and colleges have been closed. This is done to inhibit the
development of the Corona virus by applying Social and Physical Distancing (Kusumo,
2020).
People who work in the informal sector, work as pedicab drivers, traditional motorbike taxi
drivers in markets, traders in tourist attractions and schools, shopping centers, and other
professions that are often in contact with community services are affected. The Kediri
regency government has made a strategic policy to overcome this problem (liputan6.com,
2020). Kediri Regency provides economic reinforcement to its people. The regency
Government of Kediri has prepared a budget of IDR 103 billion to handle the corona virus
spread case. In addition, the Head of the Social Service of Kediri Regency prepared 2400
tons of rice which will be distributed in stages in the sub-districts, including the District of
Kras, the District of Kandat, the District of Wates, the District of Kayen Kidul, the District of
Kukung, the District of Plemahan, the District of Puncu and the District of Kepung. To
overcome the increasing number of unemployed, the local government of Kediri
implemented the Covid-19 Pandemic Work Card Program (Kedirikab, go.id, 2020). The pre-
employment card is a competency development program in the form of cost assistance aimed
at job seekers, workers dismissed from their jobs or workers who need competency
improvement.(Prakerja go id, 2020)
When looking at the phenomena that occur, this requires all interested parties including all
levels of society to make efforts to build solidarity between religious communities in the face
of this urgent situation. The attitude of social religiosity will help minimize the various issues
and negative sentiments of the impact of social media from irresponsible parties in spreading
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false information (hoaks) that aims to provoke the community so that new conflicts arise that
worsen the national situation.
This can happen, given that certain community groups need communication and socializing
that cannot simply be abandoned. Information systems become the main need that impacts on
the nature of dependence on communication technology for the community as social beings.
The impact of social distancing mostly affects individual behavior to be more active using
digital technology because they cannot interact directly. Social and physical distancing
phenomena make human relations conditions far from ideal. Naturally, if there are some
people who find it difficult to accept social changes in themselves and their environment
amid the corona virus outbreak. However, the rise of the corona virus causes a social and
economic change in society, one of which is triggered by the development of communication
technology. Society, from being unable and unusual towards the use of artificial intelligence,
is forced to become able and ordinary, and eventually become part of the new culture.
2. Material and method
2.1 Social religiosity
In terms of language (etymology), religiosity is derived from the word pious which means
holy and faithful or being obedient and being serious about performing worship (Partanto &
Yuwono, 1994). Devotionalism is divided into two namely individual religiosity (ritualistic),
placing itself more in the form of zikr (remembering God), worshiping five times a day, and
fasting. While social religiosity includes all types of virtues aimed at all humans (benefit /
welfare of humanity) (Sobary, 2007). Whereas in the context of religion, social religiosity as
social capital that generates mutual good (capital capital) (Smidt & Senior Fellow Corwin E.
smidt, eds, 2003), is able to improve survival by increasing and maintaining good health
behaviors including mental health and relationships social (Strawbridge, et al, 2001). Other
research states that the role of religion in this case social religiosity is not a panacea, but the
principles and social teaching in it can help overcome economic and social problems in
society such as mass unemployment and social dislocation (Pabst, 2011). Social religiosity is
also manifested in good corporate governance, where every company has a social
responsibility to the environment. This indicates that social religiosity is also found in
corporate values as a form of compliance with religious norms. (Zolotoy, Sullivan, & Chen,
2019)
Witter et al (1985) revealed that the majority of welfare studies reported a positive
relationship between religion including social religiosity and subjective well-being. Ellison et
al (1989) support the statement by stating that the influence of religion on subjective well-
being is as strong if not stronger than income. Religion increases welfare by offering a sense
of meaning and purpose, and acting as a moral compass, including in this case life after death
(afterlife) (Greeley & Hout, 2006), structuring public relations (Devine & White, 2013),
responsibilities, obligations and intergenerational relations (White, 2012), happiness (Devine,
Timothy, & Naveed, 2019) and the development of political culture and democracy (Basu et
al, 2017). And even more surprising is, we can find evidence of the intrinsic and extrinsic
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benefits of the role of religion in all major religions in the world including Islam (Sahraian et
al, 2013), Hinduism (Ganga & Kutty, 2013), Judaism (Levin, 2014), Buddhism (Elliot, 2014),
and Christianity (Steiner et al, 2010). Although the effects of religion on welfare are
generally positive, there are important contra observations namely; 1) religion can also be a
factor in generating negative welfare values (Ellis, 1962; Mookerjee & Beron, 2005); 2)
much literature finds that the effects of positive individual rates disappear when
contextualized with the overall level of state religiosity (Eichhorn, 2012); 3) it is important to
acknowledge bias in the literature on relatively small experiences given in non-western
contexts where the parameters of each discussion on religion and welfare are different
(Joshanloo, 2013; 2014). Thus it can be assumed that social religiosity leads to social welfare
and not community welfare leads to social religiosity.
Simply stated, Srimulyani (2017) explains that social religiosity is a form of righteous deeds
(good deeds), and has its own relationship with individual religiosity. Social religiosity can
be interpreted as the attitudes and behavior of individuals who have the elements of goodness
(pious) or have benefits in the life span of the community (social). The behavior of social
religiosity places more emphasis on behavior based on religious values or motivations or
worship. What is clear is that social religiosity cannot be confused with social behavior. Both
have different meanings and different understandings, especially in attitudes or actions that
are based and oriented towards ordinary social behavior. In Islam, almost all Muslim
individual religiosity is in the form of actual ritual worship that has an impact on social
welfare or good. Prayers, have a goal to avoid cruel and unjust acts. For example is ‘zakat’,
where zakat has an element of maslahah and social good that is by sharing fortune and
resources with fellow humans, especially the poor in the form of zakat management. Thus it
can be understood that social religiosity is an expression of generosity, please help, empathy
for others and others.
The impact caused by social pious behavior is that it can make other people feel comfortable,
peaceful and at ease interacting and collaborating and associating with these individuals. In
other words, individual devotional criteria are not only measured by worshiping God, but also
their social output and social values and behaviors that are manifested by democratic
attitudes, respecting the rights of others, loving, respectful, harmonious with others, giving
and help each other. That is, all worship is ultimately intended to shape the behavior that
performs the worship, which will ultimately have a social impact on the surrounding
environment. (Helmiati, 2015)
The research method uses literature study. Research analysis has its roots in two main
sources. First, examine the documentation of government and community activities in Kediri
in addressing the economic difficulties of covid-19 impacts. Second, gathering information
through various previous research sources related to the use of information systems, the role
of social religiosity. To find research analysis, by giving a brief review of the empirical
context of research. In terms of choosing research locations, Kediri is one of the regions in
Indonesia which has a high level of technological use and social religiosity. This can be seen
from the empirical data obtained that mentions this as will be explained in the discussion.
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3. Result and discussion
3.1 The Role of Social religiosity
As social identities are anchored in a system that guides beliefs and symbols, religion must
serve a strong unique function in shaping individual and social psychological processes.
Several previous studies have revealed that religion has a strong relationship with social and
economic life (Basu et al, 2017; (Sahraian et al., 2013; Witter et al., 1985) including
happiness (Devine, Timothy, & Naveed, 2019) which perceived as having done something
good for others and their environment Religious identification offers a unique 'sacred' world
view and 'eternal' group membership that is unmatched by identification with other social
groups. Individuals are required to adhere to the principles of faith and sharia within its
religious group so as to create the same view of how to do something good in social and
economic life for the welfare of all mankind, so that social religiosity can be explained at
least in part, by cognitive and emotional values that foster a sense of caring and a sense of
responsibility which is given by the membership of kel religious groups towards the
community and the surrounding environment. Ysseldyk, Mahasen, and Anisman (2010) point
out that the uniqueness of positive social groups is based on a belief system that offers
epistemological and ontological certainty, providing multiple benefits for religious identities
to promote prosperity.
Forms of social care is one form of social religiosity (Haidar, 2003). The form of social care
in social activities carried out by most of the people of Kediri is a form of awareness of
Muslims that humans are brothers and must work cooperation and help one another in
goodness, including when overcoming the economic difficulties of the impact of Covid-19.
That way, social religiosity can be a perfection of Muslim religiosity in attitudes and actions
according to the aqeedah and sharia. Because in it there is the purpose of maqasid ash sharia
which is to provide benefits and welfare of mankind. The attitude of social religiosity is
reflected in community behavior that must be done to overcome the economic failure of
covid-19 impact. First, Taawun (love to help) which is a form of worship to God by giving
sincere help. Secondly, social care as practiced by the people of Kediri and the local
government is an attitude of connectedness with humans in general, as a form of empathy for
every member of the human community. Social care can be understood as an individual's
interest or interest in helping others. Third is the sense of responsibility that is obliged to
bear, assume responsibility, and bear the consequences. This responsibility is a characteristic
of civilized human beings because they are able to realize the good or bad consequences of
the deeds that have been done, and realize that other parties need a trial and sacrifice, so that
humans are not only responsible for themselves but also for others and their environment.
The last manifestation of social religiosity is the attitude of the trust towards the duties and
responsibilities that have been given by continuing to hold the mandate by not betraying the
mandate.
This attitude of responsibility and trust is manifested by the Kediri government by providing
assistance to the community. The regency Government of Kediri has prepared a budget of
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IDR 103 billion to handle the corona virus spread case (Kedirikab go id., 2020). The Kediri
regency government is refocusing and reallocating this budget with a focus on all matters.
First, the budget is used to strengthen the handling of the health sector in controlling the
spread and handling of Covid-19, including the provision of PPE (Personal Protective
Equipment) for medical personnel, the addition of isolation space which is still very limited
in number, the provision of medical equipment related to the handling of Covid- 19, and the
need to support the acceleration of other medical treatments needed by health workers.
Second, the budget is used for non-health programs. Such as social safety net programs in the
form of social assistance for residents whose economies are affected by the corona pandemic,
the increased health needs of the medical team, and providing incentives for health workers
involved in handling corona outbreaks. This is a form of community commitment in
overcoming covid-19 in Kediri regency.
The district regency government of Kediri with the Regional Leadership Coordination Forum
(Forkopimda), hospitals in the whole district of Kediri and professional organizations have
also signed the Joint Commitment to Co-19 Countermeasures. The three important points to
be carried out are to continue to perform services as they should during the emergency alert
covid-19, will not refuse to serve covid-19 sufferers by using adequate Personal Protective
Equipment, and follow the policies set by the Covid-19 Task Force in the regency Kediri.
This commitment is made because seeing the movement of cases from day to day continues
to increase, recorded 493 people at risk (ODR) spread throughout the district. Therefore,
promotive, preventive, and aid distribution activities must still be carried out by the Regional
Government, Community Organizations, Health Services and its network to the community
so as not to cause unrest, doubt and other disasters amid current economic difficulties.
(Kedirikab go id., 2020)
Religious organizations, non-governmental organizations or other non-profit organizations
can also make major contributions. Local organizations and government institutions can act
as mediators of citizens who need and who provide support. The young generation of
Nadhatul Ulama (NU) also played an active role in anticipatory and caring steps towards the
people of Kediri. The social care is a form of actualization and joint commitment as youth in
preventing covid-19 and supporting government programs. They carry out social service
activities and go around socializing to the community to stay active at home, keeping a
minimum distance of one meter when communicating with others, wearing masks when
leaving the house, regularly washing hands thoroughly and avoiding crowds.
The state apparatus namely the Resort Police (Polres) together with the Military District
Command (Kodim) and the Regency Government work cooperationto provide food for
covid-19 affected communities by making public kitchens. In addition to food aid activities,
public kitchen activities also distribute food packages to the poor who are struggling in
carrying out activities including earning a living for their families. In addition, the existence
of information technology can help in establishing communication between various parties.
Considering that direct interaction when covid-19 is not recommended.
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Community groups that establish an organization with the aim of carrying out social activities
are also part of social religiosity. During the economic crisis of the 1990s, social
organizations played an active role in a series of social activities to help the poor (Chen,
2010). The same activity was also carried out by the Nawacita Mobilization Committee
(KPN) and the residents of Pule village in the Kandat district of Kediri to establish a Food
Barn in Kampung Siaga Covid-19 Kediri. This activity is a form of social religiosity
behavior. The KPN program involves the participation of the village head and his staff to
work together with the community to work cooperation with education and outreach activities
related to the prevention of covid-19, including the distribution of hand sanitizers, masks,
spray dispensers and portable washbasins. KPN together with the residents of Pule Village
worked cooperation and 'recited the meeting' to establish a food granary in anticipation of a
food shortage impacted by co-19. They took the initiative to establish an independent
quarantine place for residents who had already traveled back to the village. The program is
expected to be able to help people affected by covid-19 economically and socially. This
program includes providing basic needs to the community which are done directly from home
to home. Village Owned Business Entity (BUMDes) also helped prepare the community's
needs.
Research conducted by Strawbridge et al. (2001) explained that by reflecting religious
attitudes in terms of social pious behavior, it can improve and maintain good mentality,
increase social relations, and stability of life between religious communities. This result is
supported by Chen (2003) who revealed that economic pressures increased the intensity of
social pious behavior as occurred during the Indonesian financial crisis in the 1990s.
Economic difficulties have stimulated social activities at least as much as religious intensity
and other social behaviors. However, there are also some people who then violate the law by
ignoring social religiosity by reason of economic pressure. Of course such behavior is not
justified. This indicates that it is very important to increase social religiosity in times of
economic hardship due to the impact of covid-19 to minimize unlawful acts and establish
social ties between religious communities. Steps that can be taken are by minimizing
activities outside the home, maintaining health including not smoking and consuming
alcohol, medical examinations, reducing depression, conducting online social interactions,
and maintaining good relations with family and the environment by giving charity.
Basically, religiosity is a means for self-development,and this is an embodiment of the human
relationship with other humans (hablumminannas) and the form of one's faith in his Lord.
What is clear, self-improvement as a socially desirable response to religiosity as has been
done by the people of Kediri reflects a positive relationship to community welfare amidst the
economic difficulties of covid-19 impact. To operationalize self-improvement towards social
religious behavior, the main focus that must be carried out is on three aspects, namely
intrinsic, extrinsic, and the search for religion (Sedikides, 2010).
The most visible example of social religiosity behavior in the Kediri community is the
behavior of individuals who create a group or non-profit organization that seeks cooperation
with others who are facing economic difficulties due to the covid-19 impact, because they
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believe that religion commands humans to help each other in adversity. This phenomenon is
in accordance with the ideals, norms and mandate of religious culture. Ysseldyk et al. (2010)
added that intrinsic religiosity is a positive identity. In other words, intrinsic religiosity
behavior in social religiosity needs to be improved as it not only plays a role in overcoming
the economic difficulties of covid-19 impact, but also as a form of positive self-development.
While extrinsic religiosity is a reminder rather reflects cynical orientation. (e.g. selfish,
utilitarian or instrumental). The main idea of extrinsic is that religion is used for selfish
means. This is an idea that is in direct contradiction with religious doctrine. In other words, to
be a good citizen and to be a valuable individual while facing economic hardship as it is
today, is to reject extrinsic religiosity.
The third aspect is the aspect of the construct of religion as a quest proposed by Batson and
Ventis (1982). This is an aspect of religiosity that is also disliked in organized religion. The
parable is like, "God is not very important to me, until I start asking about the meaning of my
own life. For me, doubt is important from the meaning of religion, and I continue to question
my religion and beliefs." Religious search behavior implies that religion does not always
guide the lives of individuals. This parable of religious search is in direct conflict with the
ideals, norms and mandates of religion. Therefore, being a good citizen and a person of value
has implications for the rejection of religion-as-search. Although so far, extrinsic attitudes
and the search for religion do not appear in the Kediri community.
As an important note in these three aspects, a study shows that the intrinsic impact on social
religiosity does not always have a positive impact. That the extent to which individuals
identify themselves with their religion does not have a negative impact on social religiosity,
with the exception of a few cases where Islamic power holds power. Under normal
circumstances, orthodox-literalist faithful individuals are more socially behaving towards
others, but less if they feel pressured or threatened in society (applies only in a few cases)
(Spierings, 2019). In other words, to increase the role of religiosity, the government must also
optimally support these activities and provide protection and a sense of security towards
social religiosity activities undertaken, so that the people who do so do not feel pressured and
feel ignored. This can minimize the extrinsic aspects that might appear in the community of
Kediri when experiencing economic difficulties covid-19 impact.
3.2 The Role of Information System Technology
The covid-19 outbreak has caused devastating socio-economic impacts. At present, not only
Kediri but also countries around the world need serious handling. In the war against covid-19,
Geographic Information Systems (GIS) and big data technology have played an important
role in various aspects including: 1) rapid aggregation of large multi-source data; 2) fast
visualization of epidemic information; 3) spatial tracking of confirmed cases; 4) predictions
of regional transmission; 5) spatial segmentation of epidemic risk and prevention rates; 6)
balancing and managing supply and demand for material resources; and 7) social-emotional
guidance and panic elimination, which provide strong spatial information support for decision
making, formulation of preventive and countermeasures and covid-19 control (Zhou et al.,
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2020). GIS has developed relatively quickly and has complete technology routes for data
preparation, platform construction, model construction, and geographic map production. The
main thing is to increase the speed of the use of information systems for social management.
Digital communication has brought individuals who are different distances. And on the other
hand, digitalization has also succeeded in making distance with people who are close to other
individuals. According to McLuhan (2003) in the theory of Technology Determinism, the
development of communication technology is the main cause of cultural change in society.
According to him, every new technological invention will affect the cultural institutions of
society. The community needs to filter technology to take advantage of the negative effects it
causes. In addition, information systems become a repository of information including the use
of sophisticated analytics, technology, and proactive filtering (Wang & Brook, 2020). The
government and the public can utilize the national health database to find out the
development of co-19 in all sub-sectors. Communities (people at low risk or no travel to the
covid-19 warning area) can obtain information by obtaining information through the
declaration of health declarations via SMS (short message service). And for the community
(people who are at high risk or those who have just traveled to the Covid-19 area) are
quarantined and tracked through their cellphones to ensure and give them notifications to
remain at home during the incubation period.
Therefore, information systems play an important role in connecting these organizations,
communities, and government institutions. The Mayor of Kediri even used an information
system to hold a teleconference with interested parties to emphasize all community leaders to
collaborate to take swift steps to prevent the widespread spread of covid-19 and work
cooperation to overcome current economic difficulties.
So far, information systems have provided many positive roles in the socio-economic field of
the people of Kediri. However, as research conducted by Zhou et al (2020), for the struggle
against covid-19 and current economic difficulties, information systems such as GIS face
difficulties in data acquisition and heterogeneous data integration, which require
governments, companies and academic institutions to jointly promote relevant policies. The
development of GIS must be strengthened to form a database system for rapid acquisition
acquisition, which indicates that GIS must be used to strengthen the parameterization of the
operation of social activities. Not only that In times of crisis, the Kediri government often
makes difficult and time constraints. These decisions must be culturally appropriate and
sensitive to the surrounding environment. The role of information systems and social
religiosity should be able to help overcome the economic difficulties of the people of Kediri.
However, it will be hampered if there are some people or people who are not responsible for
misusing information technology and forms of social religiosity in the middle of the Covid-
19 pandemic. Support from good management including transparency and accountability is
also a must in creating trust in the management of aid for the poor people of co-19 impact.
4. Conclusion
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Based on the results and discussion it can be concluded that the role of social religiosity is
done quite well. The community of Kediri try to do social religiosity in the form of caring for
fellow citizens by providing various social assistance that is distributed independently or
through zakat management institutions by utilizing digital technology as a means of payment
of zakat, infaq and sadekah.
Information systems also have positive benefits both the sustainability of human relations as
social economic beings by interacting through digital media. Kediri is an example of how
people can respond to crises quickly and protect the interests of their people. With digital
media, the people of Kediri obtain information and run their businesses online. Both the use
of information systems and social religiosity can both be one of the strategic steps in dealing
with economic difficulties from the impact of Covid-19.
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