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This article aims to analyze the confusion of information, uncertainty in the situation, and human puzzlement have overshadowed the actions of Indonesian citizens throughout 2020 until the end of January 2021 in line with the pandemic outbreak which have not yet ended and still cannot be predicted when it will end. Volatility, uncertainty, problems of complexity and ambiguity of the choices are conditions that have been described by the VUCA concept. Covid-19, which has infected more than one million people in the country, has caused a lot of excitement in various domains: economic, political, social, cultural, and various other aspects of life. By conducting a literature review from March 2020 to January 2021 and analyzing secondary data from Twitter and distributing short questionnaires through Google Form on August 2020, as 969 respondents in Java, Bali, Sumatera, Kalimantan, Sulawesi, Nusa Tenggara dan Papua Islands the authors found that the VUCA era facilitates various complexities in dealing with the Covid-19 pandemic. The clumsy policies create uncertainty way in the process of social transformation towards society who cares about health protocols. Some of the solutions offered by Bennet and Lemoine (2014) or Aura Codreanu (2016) are still insufficient to manage the changes that occur towards a better life. This article contributes ideas related to social action about new social care, togetherness, and responsibility for realizing a new normal life.

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This paper describes the relationship of disasters with institutional aspects, social networks and cultural communities. In various reports, Indonesia is often stated as one of the countries that experienced the most natural disasters and even in the last thirty years has experienced more than twenty major disasters with more than 10,000 lives - outside the Aceh Tsunami which claimed more than 200,000 victims. However, this study shows that the disasters experienced are caused by human neglect. On the other side, the study of Toya Hideki (2014) criticizes that natural disasters have an impact on building social solidarity. The natural disasters that hit Indonesia to date show a response that is not always the same from the communities. Furthermore, it turns out that the amount caused by human discord also has a fairly high number. Some foreign scientists say that Indonesia has a Malay culture that tends to be lazy and easily rages (amok), has been denied by Syed Hussein Alatas (1988). However, Mochtar Lubis in his selfcriticism (1977) and Adnan (2006) showed that Indonesia has a weak culture. Using literature studies as a basic of this research then accompanied by quantitative surveys via Google-form found the data that people tend to conduct undetail or sometimes careless. Then, those data had been strenghten supported by observations and documentation in the form of a photo shows that the Indonesian people have some uniqueness in behavior: in designing activities, in understanding what is meant completely, what is meant by perfection, and what kind in holding principles. These things become interesting when juxtaposed with concern for disaster.   Makalah ini memaparkan keterkaitan bencana yang terjadi di tanah air dengan aspek kelembagaan, jaringan sosial dan budaya masyarakat. Dalam berbagai pemberitaan, Indonesia seringkali dinyatakan sebagai salah satu negara yang paling banyak mengalami bencana alam dan bahkan dalam tiga puluh tahun terakhir telah mengalami lebih dari dua puluh kali bencana besar dengan korban jiwa lebih dari 10.000 jiwa -- di luar Tsunami Aceh yang merenggut lebih dari 200.000 orang korban jiwa. Namun, kajian ini memperlihatkan bahwa musibah yang dialami tidak sedikit disebabkan oleh faktor kelalaian manusia. Pada sisi lain, kajian dari Toya Hideki (2014) mengkritisi bahwa bencana alam membawa pengaruh terbangunnya solidaritas sosial. Bencanabencanaalam yang melanda Indonesia hingga saat ini memperlihatkan respons yang tidak selalu sama dari komunitasnya. Lebih lanjut, ternyata jumlah bencana yang disebabkan oleh ketelodaran manusia pun memiliki angka yang cukup tinggi. Beberapa ilmuwan asing mengatakan bahwa Indonesia memiliki budaya Melayu yang cenderung pemalas dan mudah mengamuk (amok) yang dibantah oleh Syed Hussein Alatas (1988). Namun Mochtar Lubis dalam otokritiknya (1977) dan Adnan (2006) memperlihatkan bahwa Indonesia memiliki budaya lemah. Dengan menggunakan studi kepustakaan sebagai basis penelitian dan dilanjutkan dengan disertai survey secara kuantitatif memanfaatkan Google-form diperoleh data mengenai perilaku masyarakat yang kurang detail dan cenderung ceroboh. Lebih lanjut, analisis diperkuat dengan hasil pengamatan dan dokumentasi berupa foto yang memperlihatkan bahwa masyarakat Indonesia memiliki keunikan dalam berperilaku: dalam merancang kegiatan, dalam memahami apa yang dimaksudkan dengan tuntas, apa yang dimaksudkan dengan kesempurnaan, dan seperti apa dalam memegang prinsip. Hal-hal tersebut menjadi menarik ketika disandingkan dengan kepedulian terhadap bencana

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