The pandemic has almost exhausted the deposit of stamina and spirit of vitality of the public, especially the lower classes, who are very vulnerable to the turmoil of a national economic crisis.
By
J KRISTIADI
·5 minutes read
KUM
J Kristiadi
The avowal that the Unitary State of the Republic of Indonesia is nonnegotiable is not a mere soulless expression. The spirit of building the unitary state amid a highly pluralist society has remained vibrant since the country gained independence. As the second wave of the COVID-19 pandemic tsunami is engulfing the motherland and claiming tens of thousands of lives, the burning spirit of empathy is getting even more intense.
Almost every day heartening reports are circulating on various mainstream media and social media outlets, narrating mutual assistance efforts undertaken by communities for the relief of COVID-19 patients. The spirit of social solidarity is reflected in the enthusiasm of civil society groups like religious organizations, associations of scholars and entrepreneurs for providing donations. Aid coming from individual initiatives at the level of neighborhood and community units (RT/RW) is also widely distributed. Besides, tens of thousands of volunteers organized by the COVID-19 task force and the public are operating extensively. Quite a lot of them are braving dangers and working extra hard by risking their lives to save COVID-19 patients.
From the empirical perspective, in almost every national disaster affecting Indonesia, people have a high degree of social sensitivity to empathy. Some examples are the tsunami that hit Aceh on Dec. 26, 2004, with hundreds of thousands of lives lost and the tsunami in Lembata regency, East Nusa Tenggara, in 1979 with nearly 400 victims (Herald Tribune, July 24, 1979).
Public contributions from all parts of the country poured into both regions, penetrating primordial barriers. This spirit is expected not only to last episodically but also to be deep-rooted and ingrained in the consciousness of members of the public. The state is obligated to make positive interventions through authoritative policies so that this soul and social capital become even more institutionalized.
An examination of such events indicates that the resilience of the spirit and the fervor of solidarity remain imperishable. Empathy and the sharing of hardships further strengthen and foster social capital as part of the process of national building. The COVID-19 pandemic just lights the flame of the spirit of nationalism.
However, it should be admitted that the public has begun to show signs of fatigue as a result of the barrage of COVID-19 attacks on nearly all parts of the archipelago.
The pandemic has almost exhausted the deposit of stamina and spirit of vitality of the public, especially the lower classes, who are very vulnerable to the turmoil of a national economic crisis. The emergence of this phenomenon can be understood because the virus not only harms the human body but also produces a psychological impact, particularly because it remains unpredictable when COVID-19 will be fully controlled.
Consequently, people have become anxious, wary, nervous, fearful, tense and skeptical so that they are prone to angst psychosis: collective anxiety due to a high extent of apprehension. Some people are even likely to be affected by a social anxiety disorders or social phobias, fear of and anxiety over seeing others.
Meanwhile, the emergency public activity restriction (PPKM Darurat) policy, which was worked out of the complexity of problems and the government’s laborious experiences in dealing with the COVID-19 pandemic, is considered ineffective. It may be good on paper, but its field implementation is disappointing, especially in regions. Regional heads as important actors in controlling the outbreaks in their respective areas are seen as less capable and competent.
The annoyance at the quality of regional heads has been openly revealed many times, among others by Komarudin Watubun. He expressed his displeasure by issuing a warning that political parties should prepare competent and capable cadres in regional elections so that when elected they will be able to enforce painstakingly formulated regulations (Kompas, 13/7/2021).
The effectiveness of the government’s COVID-19 control, which cannot be optimally achieved, unveils the state’s mismanagement. Yudi Latif wrote on the need for the state to be reordered (Kompas, 15/7). The same thoughts have been presented in various circles, including politicians from the government. But owing to the lack of a strong political will, all the sound and rational ideas vanish under the wave of interests of power. The cause is very fundamental. The post-reform political change is very fast, particularly the agenda of political contests, so that it cannot be overtaken by political institutionalization, the state and government. Therefore, whoever the president is, despite the highest government power held, the execution of authority cannot conform to the Constitution.
So non-state actors should fill the weaknesses of the muddled political system. The latest piece of good news on Monday (19/7) is the work of Tashih Majelis Ulama Indonesia (MUI). The government, the Indonesian Ulema Council (MUI) and Islamic mass organizations are collaborating to control COVID-19. The determination is part of the journey of the Indonesian nation in assuming and honing the practice of solidarity.
All components of the nation are weaving pluralism in order to confirm the nation’s diversity in identity. Yet its people are always united, working in unison to create happiness shared by all. In the teachings of Sultan Agung several centuries ago, such a noble determination is called mengasah mingising budi, memasuh malaning bumi. It means maintaining sharp reasoning, eliminating disasters on earth.
J KRISTIADI, Senior Researcher, Center for Strategic and International Studies
