DISPARITY OF SILATURRAHMI CULTURE AND NEW WAY OF SOCIETY ON GLOBALIZATION ERA

Silaturrahmi is an Indonesian culture which is done as a form of gratitude for God's favor providing health for people. The form of old-silaturrahmi is by visiting relatives in turn anytime, but usually for Muslims, it is done during the big holiday, such as Eid al-Fitr and Eid al-Adha. Unlike rural communities, silaturrahmi culture is a moment inherent in daily life, as in rural communities known for sambatan, rewang, mbecek, and ruwatan, actually not only those moments, when meeting neighbors and family usually take time to reprimand and sit together. This warmth is what is currently experiencing disparity in the development of technology that provides video call and chatting applications, such as WhatsApp. It is technological development that shifts rural communities in the culture of silaturrahmi, thus existing of new way to facilitate the silaturrahmi of rural communities, this shift not only creeps into the pattern of silaturrahmi, but the values of religiosity and a new understanding of the culture of silaturrahmi in rural communities that become our homework together, so that the value of religiosity in silaturrahmi culture is still maintained.


INTRODUCTION
The rate of development of science has an impact on the rapid renewal of the use of technology; society is presented with various forms of convenience in all respects. Not only in the issue of industrialization, but even in the daily needs sector such as shopping, transportation, and information technology, the form of convenience that has been provided in the mobile phone. Globalization is like God's hand for the audience, because everything feels easy and very instant in use. So that people think globalization has a positive impact, even though without us realizing it has negative sides that we need to correct together (A Zahid, 2019: 1-15).
The discourse of globalization is not only in the urban community which is famous for progress in various fields, but now globalization is also spreading to rural development.
Globalization in rural and urban areas can be seen in everyday life, such as the culture of dress, hair style and so on (Musa, 2015). Not only in terms of clothes, are traditions in rural areas also experiencing a shift, one of which is the sambatan tradition. Sambat is a tradition that has the meaning of asking for help or helping The media used by the community becomes a tradition of silaturrahmi that is inherent in society, not only at the moment of the Moslem (Seise, 2020:21-27). This social mutualism system and tradition of silaturrahmi in rural communities are in line with the concept of the Islamic religion that are contained in the Al-Qur'an Surah An-Nisa Verse 01: "O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you".
The verse above shows the importance of silaturrahmi for society because in silaturrahmi there is an inner bond between humans which is manifested in shabiyah, or a bond that becomes a pattern so that people are able to feel the essence of human being as a social creature (Arisandi, 2015: 22). This means that silaturrahmi is a form of love on the basis of affection as human beings created by Allah.

II. METHODOLOGY
This study used a qualitative descriptive literature approach to explain the shift in the culture of silaturrahmi in rural communities today. Qualitative descriptive research methods tend to be eclectic and based on the general opinion of naturalistic inquiry. Through the process of extracting data with descriptive research techniques looking for accurate descriptions of all activities, objects, processes, able to explain them in detail (Sulistyo-Basuki, 2010: 110). In analyzing data, it used the Miles and Huberman approach, which consists of data reduction, data presentation and drawing conclusions. In measuring the validity of the data, researchers used source triangulation.

Hyeperreality of Baudlirrard Jeans
In Indonesia, culture comes from the language "budhayah" which means mind and reason, while from an epistemological point of view it is "colere", which means processing, working, fertilizing, so that the word culture develops into "culture" of all human power and activities in achieve one goal of life (Ahmadi, 2003: 50). Basically there is no final definition when talking about culture, but culture can be interpreted broadly as something that can encourage social change (Nurdin, 2009 (Iman, 2018).
Raynond William tried to explain culture through three definitions; first, culture can be used as a reference for a process of intellectual, spiritual, and aesthetic change. Second, culture can be interpreted as the way of life of a particular society. Third, culture can also refer to work, practice, especially in the form of artistic activity. Cultural substance as meaning is formed as a value requirement that accommodates the interests of the parties involved. Therefore, a common awareness is needed to make changes systematically towards civil society. Towards a civil society that is built through shared awareness requires (normative) emphases through a mental system that is based on morally, spiritually and culturally.
The study of culture is very complex, so that it can be studied partially and systematically. There is a shift in traditional culture due to the presence of foreign cultures, such as the entry of communication technology and the presence of risks that are not able to be filtered by traditional societies so that what happens is to follow the flow of a new culture.
As for the solution to this, it is necessary to socialize local wisdom and invite people to be aware of their own culture, such as tolerance, mutual cooperation so that traditional culture is maintained (Bahrudin, 2017). In the simulated world, humans place the "real" and "fantasy" dimensions, which have slight differences, or even blur. So that humans perceive the delusion of something real and able to be felt by displaying signs and passively experiencing surprises and simulacra that reflect each other (Puryanto, 2005: 242). That is, an object that represents reality with a signifier has a meaning in the form of a certain signified, so that reality is refracted by a marker. However, it has another possibility that an object in no way refers to a particular reference or reality, because it is itself a fantasy or hallucination that has become reality. This is what in Baudrillard said to be hyper-reality.

So
Baudrillard considered the development of modern humans to be in an era of simulation or an era where the real and the cultural world disappear (Ritzer, 2003(Ritzer, : 1610 Simulation is the elimination of the real and the imaginary, the real and the fake (Ritzer, 2003: 162). Baudrillard's main concern with social media is the theory of hyper-reality and simulation. This concept is a determining factor in our view of reality. If simulation is a production model, then hyperreality is the space it produces (Margareta, 2011: 94). The essense of reality is not as real as the real reality.
Reality that is "not real" but is imaged as the reality that determines "our" consciousness is called hyper-reality. Simulation has changed the meaning absolutely and created a hyper 260 Jurnal Asketik: Agama dan Perubahan Sosial Volume 4 Nomor 2, Desember 2020 reality condition. The simulation blurred reality.
Therefore, there has been class blurring, in which there is no clarity of the social class that is raised on social media. Today's social media no longer displays the real reality, but displays hi-reality (Ritzer, 2003: 163).
Baudrillard also stated that media is an important role in creating simulacra because media is able to shape people's representation of something. Representation is a work of art thanks to the reflection of something called "reality". Television, for example, offers very influencing simulacra (Chan, 2015). So strong that people cannot even realize that they have entered the television stream. Offering hyper reality that will give birth to a new world, the "ideal" world in television and television has become a place to escape from a bad reality that cannot be desired.
Today's society is a society flooded with images and information, making simulations and imagery something of the most interest and attention in the culture of postmodern societies.
Thus, Jean Baudrillard asserts that in this hippreality the real with the blurred and the aesthetic charm is everywhere so that a purposeless parody is everywhere with technical simulations, the spirit of unlimited aesthetic pleasure (Mike, 2008: 164).

Consequences of Hyperreality
The basic discussion of sociology cannot be separated from society. This shows that humans are always side by side with other people, so that a social system of society is formed as described by Aristotle. A society that has a social organism that has a harmonious and functional structure, makes people's life into a unified whole (Jacky, 2015: 41).

‫ﻋ‬ ‫ﻠَ‬
"Help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to Allah. Lo! Allah is severe in punishment." The

Sensational culture
In this culture, sensation is a measure of the reality and purpose of life (Sorokin, 1957 In the digital era, objects are no longer just an extension of the human hand, as said by Mc.
Luhan, but now a direct expression of humans themselves, becomes a human self-a kind of cyborg (Walker, 1989: 157 In the field of art, virtual technology has paved the way for aesthetic processes of production, interactive and can involve the senses and feelings totally. We, for example, can step into a painting, as if we were entering a glass chamber, and then wander into the artist's psychic world. More than that, we can actually take part in the process of creating or deconstructing master pieces such as Monalisa-altering, deleting, adding whatever we like (Baudrillard, 1990: 75 (Kyouko, 1995).
Baudrillard defines hyper reality as a distortion of meaning that is reversed into meaning that creates a condition, where everything is considered more real than reality, and falsehood is considered truer than truth.
Issues are more trusted than information; rumors are truer than truth. We can no longer distinguish between truth and falsehood, between issue and reality. to reach simulation technology (Azwar, 2014: 39-40). This is the hyper human reality in Baudrillard's conception, and a reality that is no longer considered a reality, and an imaginary one that is considered truth. This is the same as the form of hospitality in some rural communities, where people are more comfortable using video calls than meeting, greeting them directly, and even visiting the homes of their respective relatives. Whereas direct friendship is not just helping each other but the essence of friendship is to forgive one another and be tolerant of accepting what is the will of Allah. Allah says in the sutat An Nur Verse 22: "And let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy, and to fugitives for the cause of Allah. Let them forgive and show indulgence. Allah is Forgiving, Merciful."

VI. CONCULISION
The result of the analysis above shows that rural communities experience disparities in terms of hospitality. This is marked by the