THE ROLE OF SOCIAL RELIGIOSITY AND INFORMATION SYSTEMS TO IMPROVE THE COMMUNITY ECONOMY OF KEDIRI REGENCY EAST JAVA AS THE IMPACT OF COVID-19 - sersc
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International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 THE ROLE OF SOCIAL RELIGIOSITY AND INFORMATION SYSTEMS TO IMPROVE THE COMMUNITY ECONOMY OF KEDIRI REGENCY EAST JAVA AS THE IMPACT OF COVID-19 Suko Susilo Lecturer at the Postgraduate Program, Islamic Institute of Religion Tribakti (IAIT) Kediri, Indonesia Email: s_silo59@yahoo.co.id ABSTRACT The purpose of this study is to reveal the role of the social religiosityand information system of the community of Kediri amid the economic difficulties of the Covid-19 pandemic. The research method used is literature study. Statistical data obtained through the official website of the regency of Kediri. The novelty of this research is to explain how the role of the social religiosityand information system of the community of Kediri in economic difficulties and efforts that have been made together in dealing with the impact of the covid-19 pandemic. This can be a new source of reference for science that discusses the ability of technology and social religiosity in combating pandemics and economic difficulties. Previous research has focused on policies and supply chains in covid-19 affected countries. The results of the study explained that the regency of Kediri became one of the areas where people had a high level of social religiosity. The use of information systems in the regency of Kediri has a role in mobilizing local organizations and government agencies as mediators between citizens in need and who provide support and help minimize negative stigma that develops in the community due to the impact of the pandemic outbreak. Keywords:Social religiosity, Information Systems, Economics, Covid-19 1. Introduction Various perceptions and phenomena lately gave birth to various individual attitudes toward the Covid-19 pandemic. In this case, information systems through social media sometimes become one of the triggers for irrational perceptions of the community. In fact, the public must respond to information that is rational and proportional. Do not get carried away emotional attitudes and negative sentiments by considering it as part of God's warning caused by the sins that have been done by humanity. Covid-19 phenomena and issues originating from social media can then affect individuals, especially when in contact with religion, indirectly are very sensitive and are easily combusted with emotions. It is feared that this could lead to a constructive amid the economic crush. Facing the first quartile in April 2020, there were around 5,923 cases of the Corona virus in Indonesia. According to the Worldmeters recap, this is the highest among ASEAN countries, and ranks 11th in ASIA with 520 dead and 607 cured (Nugroho, 2020). The current pandemic turmoil has further increased the potential for the open unemployment rate (TPT). The 13012 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 Coordinating Minister for the Economy of the Republic of Indonesia estimates that under the heavy scenario the potential will increase by around 2.92 million people and a very heavy 5.23 million people. This is a reflection of the open unemployment rate based on plans that have fallen to 5.18%, up 7.33% with an estimated economic growth rate that will also be corrected (Merdeka.com, 2020). The outbreak of the corona virus also affected the regency of Kediri. One area in Indonesia which is a region with a high level of social religiosity. There are many kinds of social religiosity. In this case, a good understanding is needed in examining the true meaning of social religiosity so that the form of social religiosity can function properly in building attitudes and behaviors for the common good. The local government recognizes that the impact of the co-19 pandemic in Kediri has touched various aspects of community life. Based on the latest data released in the media information at the end of the first quartile in 2020, there were 1,151 healthy people at risk (ORD), 160 people in monitoring (ODP), and six patients under surveillance (PDP), and the rest were cured (Lesmana, 2020 ). Social policies and physical distancing lead to various social and economic problems. Car Free Day (CFD) which is usually held on Jalan Dhoho is abolished, while films in cinemas in Kediri are also temporarily stopped. Parks or Green Open Space (RTH) which are scattered in the regency of Kediri have also been closed by the local government. While schools and colleges have been closed. This is done to inhibit the development of the Corona virus by applying Social and Physical Distancing (Kusumo, 2020). People who work in the informal sector, work as pedicab drivers, traditional motorbike taxi drivers in markets, traders in tourist attractions and schools, shopping centers, and other professions that are often in contact with community services are affected. The Kediri regency government has made a strategic policy to overcome this problem (liputan6.com, 2020). Kediri Regency provides economic reinforcement to its people. The regency Government of Kediri has prepared a budget of IDR 103 billion to handle the corona virus spread case. In addition, the Head of the Social Service of Kediri Regency prepared 2400 tons of rice which will be distributed in stages in the sub-districts, including the District of Kras, the District of Kandat, the District of Wates, the District of Kayen Kidul, the District of Kukung, the District of Plemahan, the District of Puncu and the District of Kepung. To overcome the increasing number of unemployed, the local government of Kediri implemented the Covid-19 Pandemic Work Card Program (Kedirikab, go.id, 2020). The pre- employment card is a competency development program in the form of cost assistance aimed at job seekers, workers dismissed from their jobs or workers who need competency improvement.(Prakerja go id, 2020) When looking at the phenomena that occur, this requires all interested parties including all levels of society to make efforts to build solidarity between religious communities in the face of this urgent situation. The attitude of social religiosity will help minimize the various issues and negative sentiments of the impact of social media from irresponsible parties in spreading 13013 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 false information (hoaks) that aims to provoke the community so that new conflicts arise that worsen the national situation. This can happen, given that certain community groups need communication and socializing that cannot simply be abandoned. Information systems become the main need that impacts on the nature of dependence on communication technology for the community as social beings. The impact of social distancing mostly affects individual behavior to be more active using digital technology because they cannot interact directly. Social and physical distancing phenomena make human relations conditions far from ideal. Naturally, if there are some people who find it difficult to accept social changes in themselves and their environment amid the corona virus outbreak. However, the rise of the corona virus causes a social and economic change in society, one of which is triggered by the development of communication technology. Society, from being unable and unusual towards the use of artificial intelligence, is forced to become able and ordinary, and eventually become part of the new culture. 2. Material and method 2.1 Social religiosity In terms of language (etymology), religiosity is derived from the word pious which means holy and faithful or being obedient and being serious about performing worship (Partanto & Yuwono, 1994). Devotionalism is divided into two namely individual religiosity (ritualistic), placing itself more in the form of zikr (remembering God), worshiping five times a day, and fasting. While social religiosity includes all types of virtues aimed at all humans (benefit / welfare of humanity) (Sobary, 2007). Whereas in the context of religion, social religiosity as social capital that generates mutual good (capital capital) (Smidt & Senior Fellow Corwin E. smidt, eds, 2003), is able to improve survival by increasing and maintaining good health behaviors including mental health and relationships social (Strawbridge, et al, 2001). Other research states that the role of religion in this case social religiosity is not a panacea, but the principles and social teaching in it can help overcome economic and social problems in society such as mass unemployment and social dislocation (Pabst, 2011). Social religiosity is also manifested in good corporate governance, where every company has a social responsibility to the environment. This indicates that social religiosity is also found in corporate values as a form of compliance with religious norms. (Zolotoy, Sullivan, & Chen, 2019) Witter et al (1985) revealed that the majority of welfare studies reported a positive relationship between religion including social religiosity and subjective well-being. Ellison et al (1989) support the statement by stating that the influence of religion on subjective well- being is as strong if not stronger than income. Religion increases welfare by offering a sense of meaning and purpose, and acting as a moral compass, including in this case life after death (afterlife) (Greeley & Hout, 2006), structuring public relations (Devine & White, 2013), responsibilities, obligations and intergenerational relations (White, 2012), happiness (Devine, Timothy, & Naveed, 2019) and the development of political culture and democracy (Basu et al, 2017). And even more surprising is, we can find evidence of the intrinsic and extrinsic 13014 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 benefits of the role of religion in all major religions in the world including Islam (Sahraian et al, 2013), Hinduism (Ganga & Kutty, 2013), Judaism (Levin, 2014), Buddhism (Elliot, 2014), and Christianity (Steiner et al, 2010). Although the effects of religion on welfare are generally positive, there are important contra observations namely; 1) religion can also be a factor in generating negative welfare values (Ellis, 1962; Mookerjee & Beron, 2005); 2) much literature finds that the effects of positive individual rates disappear when contextualized with the overall level of state religiosity (Eichhorn, 2012); 3) it is important to acknowledge bias in the literature on relatively small experiences given in non-western contexts where the parameters of each discussion on religion and welfare are different (Joshanloo, 2013; 2014). Thus it can be assumed that social religiosity leads to social welfare and not community welfare leads to social religiosity. Simply stated, Srimulyani (2017) explains that social religiosity is a form of righteous deeds (good deeds), and has its own relationship with individual religiosity. Social religiosity can be interpreted as the attitudes and behavior of individuals who have the elements of goodness (pious) or have benefits in the life span of the community (social). The behavior of social religiosity places more emphasis on behavior based on religious values or motivations or worship. What is clear is that social religiosity cannot be confused with social behavior. Both have different meanings and different understandings, especially in attitudes or actions that are based and oriented towards ordinary social behavior. In Islam, almost all Muslim individual religiosity is in the form of actual ritual worship that has an impact on social welfare or good. Prayers, have a goal to avoid cruel and unjust acts. For example is ‘zakat’, where zakat has an element of maslahah and social good that is by sharing fortune and resources with fellow humans, especially the poor in the form of zakat management. Thus it can be understood that social religiosity is an expression of generosity, please help, empathy for others and others. The impact caused by social pious behavior is that it can make other people feel comfortable, peaceful and at ease interacting and collaborating and associating with these individuals. In other words, individual devotional criteria are not only measured by worshiping God, but also their social output and social values and behaviors that are manifested by democratic attitudes, respecting the rights of others, loving, respectful, harmonious with others, giving and help each other. That is, all worship is ultimately intended to shape the behavior that performs the worship, which will ultimately have a social impact on the surrounding environment. (Helmiati, 2015) The research method uses literature study. Research analysis has its roots in two main sources. First, examine the documentation of government and community activities in Kediri in addressing the economic difficulties of covid-19 impacts. Second, gathering information through various previous research sources related to the use of information systems, the role of social religiosity. To find research analysis, by giving a brief review of the empirical context of research. In terms of choosing research locations, Kediri is one of the regions in Indonesia which has a high level of technological use and social religiosity. This can be seen from the empirical data obtained that mentions this as will be explained in the discussion. 13015 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 3. Result and discussion 3.1 The Role of Social religiosity As social identities are anchored in a system that guides beliefs and symbols, religion must serve a strong unique function in shaping individual and social psychological processes. Several previous studies have revealed that religion has a strong relationship with social and economic life (Basu et al, 2017; (Sahraian et al., 2013; Witter et al., 1985) including happiness (Devine, Timothy, & Naveed, 2019) which perceived as having done something good for others and their environment Religious identification offers a unique 'sacred' world view and 'eternal' group membership that is unmatched by identification with other social groups. Individuals are required to adhere to the principles of faith and sharia within its religious group so as to create the same view of how to do something good in social and economic life for the welfare of all mankind, so that social religiosity can be explained at least in part, by cognitive and emotional values that foster a sense of caring and a sense of responsibility which is given by the membership of kel religious groups towards the community and the surrounding environment. Ysseldyk, Mahasen, and Anisman (2010) point out that the uniqueness of positive social groups is based on a belief system that offers epistemological and ontological certainty, providing multiple benefits for religious identities to promote prosperity. Forms of social care is one form of social religiosity (Haidar, 2003). The form of social care in social activities carried out by most of the people of Kediri is a form of awareness of Muslims that humans are brothers and must work cooperation and help one another in goodness, including when overcoming the economic difficulties of the impact of Covid-19. That way, social religiosity can be a perfection of Muslim religiosity in attitudes and actions according to the aqeedah and sharia. Because in it there is the purpose of maqasid ash sharia which is to provide benefits and welfare of mankind. The attitude of social religiosity is reflected in community behavior that must be done to overcome the economic failure of covid-19 impact. First, Taawun (love to help) which is a form of worship to God by giving sincere help. Secondly, social care as practiced by the people of Kediri and the local government is an attitude of connectedness with humans in general, as a form of empathy for every member of the human community. Social care can be understood as an individual's interest or interest in helping others. Third is the sense of responsibility that is obliged to bear, assume responsibility, and bear the consequences. This responsibility is a characteristic of civilized human beings because they are able to realize the good or bad consequences of the deeds that have been done, and realize that other parties need a trial and sacrifice, so that humans are not only responsible for themselves but also for others and their environment. The last manifestation of social religiosity is the attitude of the trust towards the duties and responsibilities that have been given by continuing to hold the mandate by not betraying the mandate. This attitude of responsibility and trust is manifested by the Kediri government by providing assistance to the community. The regency Government of Kediri has prepared a budget of 13016 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 IDR 103 billion to handle the corona virus spread case (Kedirikab go id., 2020). The Kediri regency government is refocusing and reallocating this budget with a focus on all matters. First, the budget is used to strengthen the handling of the health sector in controlling the spread and handling of Covid-19, including the provision of PPE (Personal Protective Equipment) for medical personnel, the addition of isolation space which is still very limited in number, the provision of medical equipment related to the handling of Covid- 19, and the need to support the acceleration of other medical treatments needed by health workers. Second, the budget is used for non-health programs. Such as social safety net programs in the form of social assistance for residents whose economies are affected by the corona pandemic, the increased health needs of the medical team, and providing incentives for health workers involved in handling corona outbreaks. This is a form of community commitment in overcoming covid-19 in Kediri regency. The district regency government of Kediri with the Regional Leadership Coordination Forum (Forkopimda), hospitals in the whole district of Kediri and professional organizations have also signed the Joint Commitment to Co-19 Countermeasures. The three important points to be carried out are to continue to perform services as they should during the emergency alert covid-19, will not refuse to serve covid-19 sufferers by using adequate Personal Protective Equipment, and follow the policies set by the Covid-19 Task Force in the regency Kediri. This commitment is made because seeing the movement of cases from day to day continues to increase, recorded 493 people at risk (ODR) spread throughout the district. Therefore, promotive, preventive, and aid distribution activities must still be carried out by the Regional Government, Community Organizations, Health Services and its network to the community so as not to cause unrest, doubt and other disasters amid current economic difficulties. (Kedirikab go id., 2020) Religious organizations, non-governmental organizations or other non-profit organizations can also make major contributions. Local organizations and government institutions can act as mediators of citizens who need and who provide support. The young generation of Nadhatul Ulama (NU) also played an active role in anticipatory and caring steps towards the people of Kediri. The social care is a form of actualization and joint commitment as youth in preventing covid-19 and supporting government programs. They carry out social service activities and go around socializing to the community to stay active at home, keeping a minimum distance of one meter when communicating with others, wearing masks when leaving the house, regularly washing hands thoroughly and avoiding crowds. The state apparatus namely the Resort Police (Polres) together with the Military District Command (Kodim) and the Regency Government work cooperationto provide food for covid-19 affected communities by making public kitchens. In addition to food aid activities, public kitchen activities also distribute food packages to the poor who are struggling in carrying out activities including earning a living for their families. In addition, the existence of information technology can help in establishing communication between various parties. Considering that direct interaction when covid-19 is not recommended. 13017 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 Community groups that establish an organization with the aim of carrying out social activities are also part of social religiosity. During the economic crisis of the 1990s, social organizations played an active role in a series of social activities to help the poor (Chen, 2010). The same activity was also carried out by the Nawacita Mobilization Committee (KPN) and the residents of Pule village in the Kandat district of Kediri to establish a Food Barn in Kampung Siaga Covid-19 Kediri. This activity is a form of social religiosity behavior. The KPN program involves the participation of the village head and his staff to work together with the community to work cooperation with education and outreach activities related to the prevention of covid-19, including the distribution of hand sanitizers, masks, spray dispensers and portable washbasins. KPN together with the residents of Pule Village worked cooperation and 'recited the meeting' to establish a food granary in anticipation of a food shortage impacted by co-19. They took the initiative to establish an independent quarantine place for residents who had already traveled back to the village. The program is expected to be able to help people affected by covid-19 economically and socially. This program includes providing basic needs to the community which are done directly from home to home. Village Owned Business Entity (BUMDes) also helped prepare the community's needs. Research conducted by Strawbridge et al. (2001) explained that by reflecting religious attitudes in terms of social pious behavior, it can improve and maintain good mentality, increase social relations, and stability of life between religious communities. This result is supported by Chen (2003) who revealed that economic pressures increased the intensity of social pious behavior as occurred during the Indonesian financial crisis in the 1990s. Economic difficulties have stimulated social activities at least as much as religious intensity and other social behaviors. However, there are also some people who then violate the law by ignoring social religiosity by reason of economic pressure. Of course such behavior is not justified. This indicates that it is very important to increase social religiosity in times of economic hardship due to the impact of covid-19 to minimize unlawful acts and establish social ties between religious communities. Steps that can be taken are by minimizing activities outside the home, maintaining health including not smoking and consuming alcohol, medical examinations, reducing depression, conducting online social interactions, and maintaining good relations with family and the environment by giving charity. Basically, religiosity is a means for self-development,and this is an embodiment of the human relationship with other humans (hablumminannas) and the form of one's faith in his Lord. What is clear, self-improvement as a socially desirable response to religiosity as has been done by the people of Kediri reflects a positive relationship to community welfare amidst the economic difficulties of covid-19 impact. To operationalize self-improvement towards social religious behavior, the main focus that must be carried out is on three aspects, namely intrinsic, extrinsic, and the search for religion (Sedikides, 2010). The most visible example of social religiosity behavior in the Kediri community is the behavior of individuals who create a group or non-profit organization that seeks cooperation with others who are facing economic difficulties due to the covid-19 impact, because they 13018 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 believe that religion commands humans to help each other in adversity. This phenomenon is in accordance with the ideals, norms and mandate of religious culture. Ysseldyk et al. (2010) added that intrinsic religiosity is a positive identity. In other words, intrinsic religiosity behavior in social religiosity needs to be improved as it not only plays a role in overcoming the economic difficulties of covid-19 impact, but also as a form of positive self-development. While extrinsic religiosity is a reminder rather reflects cynical orientation. (e.g. selfish, utilitarian or instrumental). The main idea of extrinsic is that religion is used for selfish means. This is an idea that is in direct contradiction with religious doctrine. In other words, to be a good citizen and to be a valuable individual while facing economic hardship as it is today, is to reject extrinsic religiosity. The third aspect is the aspect of the construct of religion as a quest proposed by Batson and Ventis (1982). This is an aspect of religiosity that is also disliked in organized religion. The parable is like, "God is not very important to me, until I start asking about the meaning of my own life. For me, doubt is important from the meaning of religion, and I continue to question my religion and beliefs." Religious search behavior implies that religion does not always guide the lives of individuals. This parable of religious search is in direct conflict with the ideals, norms and mandates of religion. Therefore, being a good citizen and a person of value has implications for the rejection of religion-as-search. Although so far, extrinsic attitudes and the search for religion do not appear in the Kediri community. As an important note in these three aspects, a study shows that the intrinsic impact on social religiosity does not always have a positive impact. That the extent to which individuals identify themselves with their religion does not have a negative impact on social religiosity, with the exception of a few cases where Islamic power holds power. Under normal circumstances, orthodox-literalist faithful individuals are more socially behaving towards others, but less if they feel pressured or threatened in society (applies only in a few cases) (Spierings, 2019). In other words, to increase the role of religiosity, the government must also optimally support these activities and provide protection and a sense of security towards social religiosity activities undertaken, so that the people who do so do not feel pressured and feel ignored. This can minimize the extrinsic aspects that might appear in the community of Kediri when experiencing economic difficulties covid-19 impact. 3.2 The Role of Information System Technology The covid-19 outbreak has caused devastating socio-economic impacts. At present, not only Kediri but also countries around the world need serious handling. In the war against covid-19, Geographic Information Systems (GIS) and big data technology have played an important role in various aspects including: 1) rapid aggregation of large multi-source data; 2) fast visualization of epidemic information; 3) spatial tracking of confirmed cases; 4) predictions of regional transmission; 5) spatial segmentation of epidemic risk and prevention rates; 6) balancing and managing supply and demand for material resources; and 7) social-emotional guidance and panic elimination, which provide strong spatial information support for decision making, formulation of preventive and countermeasures and covid-19 control (Zhou et al., 13019 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 2020). GIS has developed relatively quickly and has complete technology routes for data preparation, platform construction, model construction, and geographic map production. The main thing is to increase the speed of the use of information systems for social management. Digital communication has brought individuals who are different distances. And on the other hand, digitalization has also succeeded in making distance with people who are close to other individuals. According to McLuhan (2003) in the theory of Technology Determinism, the development of communication technology is the main cause of cultural change in society. According to him, every new technological invention will affect the cultural institutions of society. The community needs to filter technology to take advantage of the negative effects it causes. In addition, information systems become a repository of information including the use of sophisticated analytics, technology, and proactive filtering (Wang & Brook, 2020). The government and the public can utilize the national health database to find out the development of co-19 in all sub-sectors. Communities (people at low risk or no travel to the covid-19 warning area) can obtain information by obtaining information through the declaration of health declarations via SMS (short message service). And for the community (people who are at high risk or those who have just traveled to the Covid-19 area) are quarantined and tracked through their cellphones to ensure and give them notifications to remain at home during the incubation period. Therefore, information systems play an important role in connecting these organizations, communities, and government institutions. The Mayor of Kediri even used an information system to hold a teleconference with interested parties to emphasize all community leaders to collaborate to take swift steps to prevent the widespread spread of covid-19 and work cooperation to overcome current economic difficulties. So far, information systems have provided many positive roles in the socio-economic field of the people of Kediri. However, as research conducted by Zhou et al (2020), for the struggle against covid-19 and current economic difficulties, information systems such as GIS face difficulties in data acquisition and heterogeneous data integration, which require governments, companies and academic institutions to jointly promote relevant policies. The development of GIS must be strengthened to form a database system for rapid acquisition acquisition, which indicates that GIS must be used to strengthen the parameterization of the operation of social activities. Not only that In times of crisis, the Kediri government often makes difficult and time constraints. These decisions must be culturally appropriate and sensitive to the surrounding environment. The role of information systems and social religiosity should be able to help overcome the economic difficulties of the people of Kediri. However, it will be hampered if there are some people or people who are not responsible for misusing information technology and forms of social religiosity in the middle of the Covid- 19 pandemic. Support from good management including transparency and accountability is also a must in creating trust in the management of aid for the poor people of co-19 impact. 4. Conclusion 13020 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 13012-13023 Based on the results and discussion it can be concluded that the role of social religiosity is done quite well. The community of Kediri try to do social religiosity in the form of caring for fellow citizens by providing various social assistance that is distributed independently or through zakat management institutions by utilizing digital technology as a means of payment of zakat, infaq and sadekah. Information systems also have positive benefits both the sustainability of human relations as social economic beings by interacting through digital media. Kediri is an example of how people can respond to crises quickly and protect the interests of their people. With digital media, the people of Kediri obtain information and run their businesses online. Both the use of information systems and social religiosity can both be one of the strategic steps in dealing with economic difficulties from the impact of Covid-19. References [1] Basu, I., Brown, G., & Devine, J. (2017). Governance, rights and the demand for democracy: Evidence from Bangladesh. In I. Basu, J. Devine, G. D. Wood, & R. Khair (Eds.), Politics and governance in Bangladesh: Uncertain landscapes. London: Routledge. [2] Batson, C. D., & Ventis, W. L. (1982). The religious experience: social-psychological perspective. New York: Oxford UniversityPress. [3] Chen, D. L. (2010). Club goods and group identity: Evidence from Islamic resurgence during the Indonesian financial crisis. Journal of political Economy, 118(2), 300-354. [4] Chen, D. (2003). Economic distress and religious intensity: Evidence from Islamic resurgence during the Indonesian financial crisis. American Economic Review.pp. 1-55. http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.197.2377&rep=rep1& type=pdf [5] Devine, J., & Wood, G. D. (2017). Leaving no-one behind in Bangladesh: the case for a new political settlement. In Devine, J., Ali, Z., Wood, G. D., & Shamsul, A. (Eds.), Extreme Poverty, Growth and Inequality in Bangladesh (pp.31–51). Rugby: Practical Action Publishing. [6] Devine, J., Hinks, T., & Naveed, A. (2019). Happiness in Bangladesh: The role of religion and connectedness. Journal of Happiness Studies, 20(2), 351-371. [7] Eichhorn, J. (2012). Happiness for believers? Contextualizing the effects of religiosity on life-satisfaction. European Sociological Review, 28, 583–593. [8] Elliot, M. (2014). Thai Buddhism and well-being: An application of stress process theory. Mental Health, Religion and Culture, 17(9), 923–936. [9] Ellis, A. (1962). Reason and emotion in psychotherapy. New York, NY: Lyle Stuart. [10] Ellison, C. G., Gay, D. A., & Glass, T. A. (1989). Does Religious commitment contribute to individual life satisfaction? Social Forces, 68, 00–123 [11] Ganga, N., & Kutty, V. (2013). Influence of religion, religiosity and spirituality on positive mental health of young people. Mental Health, Religion and Culture, 16(4), 435–443. [12] Greeley, A., & Hout, M. (2006). The truth about conservative Christians: What they think and what they believe. Chicago, IL: University of Chicago Press. [13] Haidar, Ilyas. (2003). Etika Islam dari Kesalehan Individual Menuju Kesalehan Sosial [Islamic Ethics from Individual Devotions Towards Social Devotion]. Jakarta: Al-Huda. 13021 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC
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