Reality pandemic Covid-19 has a significant impact on the social, economic, political, and cultures around the world. Covid-19 which hit Indonesia has brought organic collective awareness from civilians through social movements. Initiatives from citizens to help one another are based on three things; the existence of a collective identity, a sense of injustice, and solidarity. This research focuses on two social movements initiated by ‘Solidaritas Pangan Jogja’ (SPJ) and ‘Jaringan Lintas Iman Tanggap Covid-19’ (JIC). The basic principles of mutual assistance, spontaneous collective awareness, and the same social needs form a pattern of solidarity and social movement in these two organizations. Therefore, this research focuses on the process of forming social awareness patterns that are manifested through collective behavior. This research uses a qualitative approach through case studies. Social solidarity and social movements are two concepts that are used as a basis for data analysis. There are two differences between the SPJ and JIC movement patterns. This research uses a qualitative approach through case studies. Social solidarity and social movements are two concepts that are used as a basis for data analysis. There are two differences between the SPJ and JIC movement patterns. The SPJ movement can be categorized as a conventional social movement with an orientation towards creating collective and cross-class social awareness. Whereas the JIC movement is a kind of new social movement which using the basics of the collectivity to understand norms and religious values. While the similarity of the two movements is always to prioritize the distribution of human values that are sustainable. The determining factor for the formation of a collective movement depends not only on the material resources available, but rather on the strength of ideas and cultural resources. That is about the articulation and collective construction of a new relationship (or redefinition) between the person as an individual and the person (as an ulama or cleric, citizen, and family). The SPJ movement carries the value of nativism while the JIC movement is a representation of the growth of new social movements that arise because of the spread of religious values in the social, cultural, economic, and political dimensions as citizens.Keywords: Pandemic Covid-19, Solidaritas Pangan Jogja (SPJ), Jaringan Lintas Iman           Tanggap Covid-19 (JIC), Social Capital, Social Movement

The presence of the hijrah community in Indonesia directly resulted in the emergence of a new religious authority. Social media is a key factor in the massive campaign and regeneration carried out by the hijrah community. 'Terang Jakarta' and 'Shift Bandung' are two hijrah communities that have a very large number of congregations, especially on social media. This research attempts to answer the role of social media in shaping new patterns of new religious authority and to describe its relationship with traditional religious authority. Using a qualitative approach, this research finds that the formation of new religious authorities is more dominated by the prseference for preaching through social media, both by public figures and new religious teachers at the local level. These new religious authorities were actively involved in the hijrah community which they directly cultivated. Traditional religious authorities such as Nahdlatul Ulama (NU) and Muhammadiyah need to synergize programs with hijrah groups, especially in dakwah activities and religious moderation. This research considers that the Islamic Progressive group is an alternative movement capable of providing advocacy to all groups in Indonesia.

Individual piety is a personal achievement in the rituals of human worship. However, its manifestations can affected the social piety of the worshipper, such as tolerance towards people of other religions, caring for the environment, and loving the country. 'Terang Jakarta' and 'Shift Bandung' communities are representations of the hijrah movement in Indonesia, which seeks to realize social piety among its members. The Middle-class youths in various big cities across the country, who experienced a dark life, are active actors of this Hijrah community. This paper aims to analyze the meaning of social piety for the members of both communities, as a part of religious cosmopolitanism and the strengthening of the Hijrah movements in Indonesia. This study used a qualitative approach and Herbert Mead's Symbolic Interactionism theory. The research found that the formation of the meaning of social piety for the members of both communities was carried out by the administrators through the same pattern, namely emphasizing the redefinition of social piety through the distribution of Islamic values that resulted from collective study among them. This process is implemented through massive dissemination of ideas on social media and through a layered regeneration system. The manifestation of social piety is embodied in the understanding of community members about social guidelines, such as love for the country, tolerance, and being involved in social activities in society.Kesalehan individual adalah pencapaian yang bersifat pribadi dalam ritus ibadah manusia. Manifestasinya dapat membentuk kesalehan sosial, seperti sikap toleransi terhadap umat beragama lain, peduli terhadap lingkungan, dan mencintai tanah air. Komunitas ‘Terang Jakarta’ dan ‘Shift Bandung’ merupakan representasi dari gerakan hijrah di Indonesia yang berupaya untuk mewujudkan kesalehan sosial tersebut pada anggota-anggotanya. Anak-anak muda kelas menengah di kota besar dengan pengalaman hidup yang kelam merupakan para pelaku aktif yang terlibat secara langsung dalam komunitas hijrah ini. Tulisan ini bertujuan untuk menganalisis tafsir kesalehan sosial oleh anggota kedua komunitas tersebut, sebagai salah satu bagian dari kosmopolitanisme beragama dan menguatnya gerakan hijrah di Indonesia. Penelitian ini menggunakan pendekatan kualitatif dan teori Interaksionisme Simbolik Herbert Mead. Hasil riset menemukan bahwa pembentukan ‘tafsir’ kesalehan sosial terhadap anggota kedua komunitas ini dilakukan oleh pengurus melalui pola yang sama, yaitu menekankan pemaknaan ulang kesalehan sosial melalui distribusi nilai Islam yang dipelajari secara kolektif. Proses ini dilakukan melalui penyebaran gagasan secara massif di media sosial dan melalui sistem kaderisasi berlapis. Adapun bentuk manifestasi kesalehan sosial tersebut terwujud dalam pemahaman anggota komunitas tentang pedoman bermasyarakat, seperti cinta tanah air, toleransi, dan terlibat dalam kegiatan sosial di masyarakat.

Penelitian ini membahas tentang media dan produksi bahasa selama pandemi Covid- 19 di Indonesia dan bagaimana konstruksi bahasa dan arus informasi dari tingkat pemerintah kepada masyarakat serta hubungannya dengan realitas sosial. Pemerintah Indonesia telah berusaha mengantisipasi fenomena pandemi Covid-19 sejak awal tahun 2020 beserta pelbagai macam regulasi yang dihasilkan. Gestur komunikasi antara pemerintah dan masyarakat menjadi berubah dan mengalami proses. Seiring dengan penggunaan bahasa selama pandemi dan fase adaptasi kebiasaan baru merupakan suatu isu yang menarik untuk dikaji dari perspektif ilmu komunikasi dan sosiologi. Tujuan penelitian ini adalah untuk memberikan paparan mengenai perkembangan produksi bahasa Indonesia dan interaksinya selama pandemi Covid-19. Penelitian ini menggunakan konsep dasar ala Merton yaitu unintended consequency untuk membaca fenomena yang sebelumnya tidak pernah terjadi seperti kasus wabah pandemi Covid- 19. Metode penelitian yang digunakan yaitu metode kualitatif dengan penggunaan studi kasus untuk menjelaskan fenomena produksi bahasa selama pandemi. Hasil simpulan penelitian ini yaitu terdapat inkonsistensi penggunaan bahasa yang menggunakan gaya bahasa eufimisme dari level pemerintah ke level masyarakat kelas ekonomi menengah. Dalam kata lain hal ini menjadi kegagalan pemerintah dalam hal distribusi informasi dan strategi komunikasi selama pandemi Covid-19.

The Covid-19 pandemic has changed the pattern of interaction and socialization of community members. One of them is an effort to build awareness and social solidarity to help each other, especially in the dimension of domestic needs, such as food fulfillment. The Jogja Food Solidarity Movement (Solidaritas Pangan Jogja/SPJ) represents a collective action that grew because of the awareness of individuals and groups to distribute food aid to informal workers and marginalized groups in Yogyakarta. This paper examines two main points; first, how SPJ manages its social network pattern during the Covid-19 pandemic. Second, why the SPJ movement is autonomous. Using a qualitative approach and case study method, this paper finds that the SPJ movement maximizes social capital through networks and social support from non-governmental institutions, activist groups, artists, students, and the Kulon Progo Coastal Farmers Association (Paguyuban Petani Lahan Pantai/PPLP) to distribute food. to the public. The SPJ movement is formed organically, autonomously and rationally, which is a manifestation of systematically organized collective action. Through the analysis of the Resource Mobilization Theory (Teori Mobilisasi Sumber Daya/TMSD), the SPJ movement is needed to create and show collective dissatisfaction, especially during the Covid-19 pandemic, namely without which dissatisfaction is only at the individual level.