Cultural strategic to overcome the Covid-19 outbreak
The lockdown policy to deal with the spread of the Covid-19 pandemic in Indonesia reaps the pros and cons for a long time. The government seems hesitant to take a stand because of the economic consequences, budget availability and other social problems as its derivatives. However, the news on television, radio and social media which is so intensive and excessive, sounds strong in the community, causing anxiety. In this context, the community members in the villages made decisions independently, that is, they made local lockdown decisions.
In many villages in Yogyakarta, the lockdown decision was taken after the government determined the status of the Covid-19 disaster, on March 17, 2020. The decision was also due to the people’s insistence, after Covid-19 victims in several countries had begun to fall. Whereas in Indonesia itself residents who have been infected with Covid-19, including the Minister of Transportation, Mr. Budi Karya Sumadi. Despite determining the status of the disaster, the government has not quickly made clear and firm policies regarding how to deal with the Covid-19 outbreak systematically. There is only an appeal to do social restrictions ( social distancing ), advice diligently washing hands with soap, and other educational campaigns.
While the upheaval of the Covid-19 outbreak in the community was increasingly burning, one of which was the lockdown issue which also did not raise certainty. In this atmosphere, the people in the villages who were very sensitive and responsive to the outbreak made a village lockdown policy. Village Lokcdown was carried out long before the government made a policy of Large-scale Social Enforcement (PSBB), on March 31, 2020. This PSBB policy was a form of avoiding the word lockdown which was considered more extreme, full of responsibility for fulfilling residents’ quota.
If the government avoids the word lockdown as a choice of words or policies, why do villagers actually dare to make a lockdown policy? What is the meaning of the lockdown pronunciation for residents in the village? From the developing social phenomena, this pronunciation has exceeded the meaning of regulation in the proper formal rules. This word has been contextualized according to the interests, functions and uses of the villagers. Lockdown banners in the villages side by side with sentences in other banners, ranging from lovedown village to the choice of the word satire download village. Some of them even have an economic nuance, a lockdown village: a plecit bank can get in.
This kind of social phenomenon can also be called a cultural strategy that reflects local wisdom. In this context the cultural tactics meant, the lokcdown policy as a strategy for the villagers in preventing the spread of the Covid-19 outbreak that was carried out independently. The village lockdown policy is also an ideological criticism of the government which still maintains a slow and uncertain bureaucratic culture in making policies to deal with the Covid-19 outbreak.
Form of Local Wisdom
The village lockdown policy as part of the community’s cultural strategy in preventing the spread of the Covid-19 outbreak, took the form of three approaches: First , control of regional surveillance. Second, monitoring the health of citizens and Third, social and economic solidarity.
Regional supervision control, as can be seen closing the various entrances and exits of the village is integrated into one door, as well as guard posts that are also installed with various village lockdown banners. The village entrance is guarded for 24 hours, as is the case for RT / RW-based patrol systems. Everyone who goes in and out is stopped to be given disinfectant fluids, especially for motorists and cars. There are also villages that use a combination of motion sensors with a disinfectant liquid tube, so anyone who enters and exits the village is automatically doused with the liquid.
This kind of surveillance control is to ensure the trace of contact of people entering the village, especially for travellers who come to the village who have the potential to infect their families and neighbours. As when two travellers from Jakarta came to my village, they lived in Yogyakarta. One of the travellers from Jakarta, because he did not want to isolate independently, eventually moved to the district of his native area outside the city.
While the other home comers from Jakarta, even though they were in good health, when they returned home, infected Covid-19 with his wife and were hospitalized. Villagers found out after the village government had received word from the hospital that there were positive citizens of Covid-19. Villagers build solidarity with each other to support their daily needs, when the village government makes a policy for the family to carry out isolation independently for 14 days to prevent transmission to other residents.
Through the cash collections (monthly contributions) of residents’ cash, the youths also spray every week to residents’ homes to eradicate Covid-19, which is likely to be attached to the doors and windows of residents’ homes and strategic places, such as other places of worship.
The most problematic in handling the Covid-19 outbreak, which concerns religious issues, such as organizing congregational prayers and Friday prayers. In the end, the influence of religious organizations’ fatwas, such as NU, Muhammadiyah and others, is very influential, whether in the village lockdown policy religious activities in the mosque are still being held or not. Through a deliberative approach to wisdom, moderate paths eventually become a common choice.
In an atmosphere of concern due to the increasing number of citizens who have the status of People in Monitoring (ODP), Patients in Oversight (PDP) and victims died, accompanied by an atmosphere of uncertainty about the end of the Covid-19 pandemic, the Government seems to need much to learn even to replicate the local wisdom of the community. Village management in making lockdown policies, shows a form of local wisdom that marks the alertness and speed in making decisions to protect its citizens from the threat of plague. Residents really feel directly the benefits of the village lockdown policy.
For the sake of the constitutional mandate in an effort to protect all levels of citizens, the government should not be swiftly inferior to its citizens in the villages. The government must be quick to overcome the problems that lie within its own circle, such as conflicts of interest between ministries and bureaucratic officials whose work is still slow, as seen in meeting the needs of health personal protective equipment for medical workers. Quite a few medical workers have fallen victim to Covid-19, as a result of government policy slowness.
Likewise the implementation of the social safety net program, do not let aid be misplaced, do not create justice which makes conducive atmosphere in the community torn apart by conflicting government program assistance.
We hope that the people’s trust will not fade to the government, because it could result in the work of handling the Covid-19 epidemic not to be effective. If it is symptomatically strong, then the greatest danger of this nation is no longer a corona virus, but a conflict of power which will make the suffering of the people worse.
Indonesia is fortunate to still have exemplary villages whose citizens are full of initiative, harmony, solidarity and speed of responding to the Covid-19 pandemic independently. Although it is not permissible for villagers to continue to carry out prolonged independent mitigation. In the end the state must remain present undergoing its constitutional duties.