GLOBALIZATION AND ITS EFFECTS ON SOCIAL AND RELIGIOUS
STRUCTURES IN WATES DISTRICT, KEDIRI REGENCY
INTRODUCTION
The religious system in each religion continues to be carried out by its
respective ummah as a form of devotion, resignation, and/or sincerity for those
who do it. However, it is undeniable that technological developments are
advancing rapidly so that in a relatively short time they have developed and
dominated the world. This is in accordance with the principles of human science
and culture to always look for and find technology that can provide benefits or
advantages to humans themselves. Therefore, the spread of technological
advances takes place quickly and crosses the territorial boundaries of a country.
The spread of the use of technological advances is not only among the
military, but almost all forms of human life are affected, as well as religion or
religion. In terms of religion or religion, it is not the angle of religious teachings
or religious teachings, but various media or religious worship facilities have been
greatly affected by technological advances. Today's religious broadcasts do not
have to be face-to-face, but by utilizing mobile phones, various information about
religion can be conveyed.
Many of today's community values and customary norms have undergone
changes or at least shifted from the original. This is very difficult to avoid,
because almost all human life activities are affected by the flow of globalization
and technological advancements. Therefore, many of these values must adjust to
the development and progress, which is important not to change the essence of
the socio-cultural values of the society. This condition is as described by
Muttaqin (2014) Globalization is utilitarian that erodes the locality of the world
community. As an inevitability, globalization cannot be rejected by any citizen of
the world, including religious citizens.
The strong faith and faith of every religious believer is not shaken by the
current of globalization, in fact, the various differences in various religions and
religions that exist as well as ethnic differences do not cause conflicts between
them. This has been instilled by previous religious spreaders and the values of
religious harmony have been embedded by the predecessors. This is as explained
by I Made Pageh in his article that the process of forming multiculturalism has
been carried out since a long time ago The question is what is the impact of
globalization on society and the religious system in Wates District, Kediri
Regency.
LITERATURE REVIEW
Emile Durkheim in Suwarno (2007) explains that society is not just the
total number of individuals, and that the system formed by their union is a
specific reality that has its own characteristics. For Durkheim, society, and the
principle of association are paramount, and the arena of society infinitely
outweighs the individual in space and time, so society is in a position to
determine how to act and think about it.
Furthermore, the Durkheim concept re-explained by Peter Beilharz
(2005:101) There are two main problems in this ever-changing era, the first is
about social autonomy as a level of reality that is unique and cannot be reduced to
individual realms, and the second is about the crisis of modernity, which is
causing the breakage of traditional social ties due to industrialization, and
individualism. The two problems are interrelated, who believe that the problems
caused by the collapse of the traditional order can only be overcome based on
scientific understanding.
Today, we are living in the era of globalization, so the people in a region
are part of the world community, as well as social, cultural, economic, and
political conditions, including the government and the government system,
(Martin Albrow, 2001:149). Furthermore, Martin Albrow explained, in global
politics dominated by the United States and rich countries, they want to create
society, collectivity, networks and all identities in transforming government into
government. This will cause a wide diffusion of freedom and shared
responsibility in every group of society.
The condition of society as stated by (Muzaqi et al., 2020), if studied more
deeply, is society as a network where each other needs each other, influences
each other, is interconnected, like a system. If one of these systems does not
work, it will have an impact on the other system. This means that there are no
more local terms, no more territorial boundaries in the social world, all biases are
penetrated in cyberspace using only communication technology. There is no
longer local wisdom that exists is international culture or international culture. In
fact, the life of the community is tribal and national and it actually shows the
diversity of differences in togetherness to manage the planet earth that we
occupy.
The term globalization refers to 3 different concepts: 1) interdependence :
technology and communication, the country's macroeconomic policies can act
alone, without taking risks. This is an aspect of various races, and societies as a
network, (Polnaya & Darwanto, 2015) or the era of relations, (Sandriharmy,
2010) economic, structural and regional groupings as a global organization. 2)
Globality: capitalist financial system, world population, health trends, air
transportation, water resources, forests, climate change, capital markets, and the
response to these problems is always local, (Ruhil, 2017). 3) culture, economy,
environment.
In the development of human civilization, not all events can be explained
by logic. In this case, humans begin to realize that there is something that causes
humans to live, namely the concept of spirit, soul emotions, religious emotions.
As described by Taylor in Koentjaraningrat (2005: 194-195) about the concept of
spirit and human subjugation in society. Meanwhile, religion is part of culture and
the religious system is a religion for its adherents, for example the religious
system (Koentjaraningrat, 2000: 144).
Koentjaraningrat's writing about the concept of religion is part of culture,
greatly influenced by Emile Durkheim's writing in Suwarno, (2007) "Les Formes
Elementaires de la Vie Religieuse", which states that every religion is a system
consisting of five components, namely: (1) Religious emotions that cause humans
to be religious; (2) A belief system that contains all human beliefs and images
about the attributes of God, about the form of the supernatural (supernatural), as
well as all values, norms and teachings of the religion concerned; (3) The system
of rites and ceremonies which is man's attempt to seek a relationship with God,
gods or spirit beings who inhabit the supernatural realm; (4) Ummah or social
unity that adheres to the belief system in sub 2 and who implements the system of
rites and ceremonies in sub 3; (5) Physical tools used in religious rites and
ceremonies.
In Islam, every time you perform religious worship, all aurahs must be
covered. The aurot covering device today is a fabric made by models and has
become a fashion for clothing according to the culture of each nation. The
Indonesian people are known for their sarongs, cocoa clothes, songkok or kopyah
and for women the cloth that covers their aurot. It is different for the nations in
the Middle East, and it is different for other nations, but there is a common
function, namely to cover their aurot, this condition continues to develop in
accordance with technological developments.
Regarding culture and the religious system, Koentjaraningrat explained
that there are 5 important components, which are interrelated, influence each
other, and become cause and effect for each other. The five components are
religious groups, belief systems, ceremonial systems, emotions and religious
equipment.
One of these components does not run alone, but all five components run
rhythmically according to the rhythm of their emotions.
The belief system contains beliefs about the attributes of God, about the
existence of the supernatural, about the nature of life and death, and about the
existence of gods and spirit beings. The belief system is closely related to rites
and ceremonies, and determines the order of the elements, the series of events and
the equipment used in the ceremony. The system of rites and ceremonies
symbolizes the concepts contained in the belief system. The ceremonial system is
a form of behavioral manifestation of religion.
RESEARCH METHODS
In conducting this research using a qualitative approach, this is by
considering the character of the problem that can only be answered and the data
can be obtained with this approach. The reason for the research was carried out in
Wates District is first, the factors of community and religious hyperogenicity as
well as beliefs in the people of Wates District, even in rural areas. Second, even
so, the condition of the community has never had various conflicts.
In order to collect data according to the problem, the technique of
determining informants with purposive techniques is used, namely the technique
of determining informants with certain considerations, namely the mastery and
depth of information mastered, including community leaders with religious
backgrounds and beliefs each, educational figures in the area 2 people, youth
leaders with religious backgrounds and beliefs each 1, village head (3 people).
The techniques used to collect data are observation, interview, and
documentation techniques. This is used so that the data collected complements
each other. The data that has been collected is tested for data validation or data
validity with data triangulation techniques. Furthermore, it was analyzed by
interactive analysis techniques from Milles and Huberman.
RESULTS AND DISCUSSION
The majority of people in the Wates District area of Kediri Regency work
as farmers, only a small part work in the private sector (trade and services). Their
socio-cultural life is colored by the type of work and the customary and cultural
values that prevail in the area. Harmonization of life is the top priority in every
activity carried out by the community. Differences of opinion, attitude and
behavior do not come to the surface, this is because of the role and influence of
community leaders in addition to the existence of local wisdom. The local
wisdom in question is also a reference in every activity carried out by the
community. Therefore, people's lives run as usual, namely harmony, peace, peace
and simplicity. This is marked by the fact that there has never been a horizontal
conflict between them. The customs, norms and lives of each religious person run
in accordance with the customary values and norms and religion adhered to. Most
of the people of Wates District are Muslims, then Christians, and the rest. Every
religious believer performs worship solemnly (solemnly) as an expression of their
religious emotions.
Nowadays, there is no people's life that is not affected by technological
advances and globalization. Likewise with the life of the people in Wates District,
Kediri Regency. Socio-cultural values, local wisdom that exist today are more or
less inevitably shifting as a result of the use of technology (communication by the
community), for example, meetings between residents and in village government
do not always have to be face-to-face, but can also be done with communication
technology (online).
Furthermore, in the field of work, it is also greatly affected by
technological advances, for example: in the past they ploughed the fields with the
help of cows or buffaloes, but now farmers plow the fields or fields using
tractors. Almost everyone is inseparable from the ownership of a mobile phone,
be it as a means of communication for family, business, business development,
entertainment or other communication Life between religious people takes place
in harmony, mutual respect, mutual tolerance, this has been instilled by their
predecessors in building a peaceful and peaceful community life. Various
facilities of worship were built as a means of worship. The shape, accessories,
and lighting reflect modern life. In the past, prayer calls used kenthongan or
bedhug, but nowadays they have used sound systems (loudspeakers), time calls
using watches, are no longer based on the sun. Mobile phones are also a medium
for religious broadcasting, many studies, or materials with religious nuances are
contained in it. Even the Qur'an is also contained in it. Many ustad and Ustadzah
broadcast religion through mobile phones. All people's lives have been affected
by modern technology, be it in terms of work, transportation, social, economic,
cultural or political and religious.
So great is the influence of technological advances that have globalized the
world, almost all joints of life, be it social, economic, cultural, political,
educational, and social and religious associations and religious worship have
shifted as a form of human adaptation to developing technology. It should be
noted that shifts or changes that occur in religious life are only as a medium of
worship, but in terms of religious teachings and sharia should not change
whatever the reason.
In the era of globalization, all joints of social and religious life as well as
the nation and state are influenced by technological advances. The impact of
technological advances is felt not only on the physical sector but also on the
aspect of thinking mindset but also on daily attitudes and behaviors. This can be
seen in the role and influence of customs, norms in society that regulate the social
behavior of the community (local) have undergone many shifts or may be
gradually eroded by technological advances that rely on ratios and facts.
Customary law is eroded by formal law, this is because the behavior of the
community itself tends to no longer respect customary law which is considered
irrational and does not have material force in the face of government and legal
provisions.
Diversity and differences in society do not only mean differences between
individuals, the reference is the equal distribution of life expectancy or struggle
with others. Differences in shaping nationality, gender, religion, ethnicity actually
strengthen the consequences for both individuals and society. Government,
corporations, and individuals
forming a collective reference for people with the same identity. Identity has the
potential to be a site of collective sentiment that can be mobilized for political,
economic, and socio-cultural purposes.
So, the identity as a site of solidarity, the national community no longer
provides an exclusive framework for political mobilization. Commitment can also
be not only attached to residents in the local era but also to jobs, beliefs,
lifestyles, none of which are determined by the territorial boundaries of the
national community. For identity, the nation is a local service provider, while the
community is national.
There is another configuration of the global era, the society of the nation is
a set of cultural, economic, political and technological relations between human
beings separately, but effectively manifested as a state. Schools, factories, cities
in global conditions, they need new autonomy, so regions like Silicon Valley,
need a global identity as an economic "hot spot". Their internal relations are
local, while their external relations are global. Manuel Castells (1996) views
work networks as a defining feature of contemporary society. Besides identity as
a division of individuals, contemporaneously, identity as a potential relationship,
a potential social force in the context of government. The tension between local
forces and these universal principles encourages institutional change.
Based on social diversity, rethinking society and the influence of
technological advances that have an impact on renewal and result in change or at
least social shifts require the role and help of government policies to manage this.
This is important so that the shifts or social changes that occur do not become
wild but are still within the corridor of the character of the Indonesian nation and
state. Several forms of government intervention on globalization and people's
freedom of life with the issuance of policies such as the Information and
Electronic Transactions (ITE) law, the freedom of the press law and the
Constitution 45.
The decline in the compliance of community members in customary law,
norms that apply in society consciously or unconsciously due to the influence of
globalization and Indonesian people are part of the world community. However,
globalization does not always become negative, not a few of the influences of
technological advances have an impact on the progress of the nation and state.
One example of this is the progress in the education sector, both formal education
and the education system among Islamic boarding schools that still uphold local
wisdom.
CONCLUSIONS AND SUGGESTIONS
Religious emotions are a vibration that moves the human soul. Religious
emotions can be felt by everyone. Therefore, everyone will prostrate (pray
solemnly), pray alone or in a group (congregation), always strive to be solemn
(kusyuk). The belief system in a religion is imbued with religious emotions, but
on the other hand, religious emotions can also be ignited by the belief system.
The media to practice religious beliefs or systems is affected by technology and
globalization, as well as religious broadcasting.
