Introduction

It is indisputable fact that COVID-19 is a dreaded monster that causes a lot of hardship and suffering on humanity. It has altered a lot of courses of events. It has also shaken the fabrics and foundation of age long traditions.

Social relations now require less human involvement as concepts like groups, crowd, congregation, procession, etc are now becoming a threat to human society. Thus, social cohesion is gradually experiencing extinction, while individualism is becoming the norm. Also, institutional approaches to the former ways of doing things are affected.

In the whole of this saga, there is a struggle with adaption from what used to be to the new normal. This ultimately leads to clash of paradigms- which sometimes leads to conflict and consensus. But critical questions that provoke one’s reasoning is that how does the global community (including Nigeria) view COVID-19 within social context and reality? Does the world have a common perception on the causes and effects of COVID-19? What are some of the social changes and adaptations that emanated as a result of COVID-19 Pandemic? To what extent has the law served as instrument of social engineering during COVID-19 Pandemic?

In responding to the above posers, this work will address the perception of each sociological perspective and how that school of thought views COVID-19 pandemic. In the same sequence, each of these schools of thoughts of sociology will rationalize factual situations that call for the application of law in certain contexts. Based on this, the sociological school of thoughts that will be examined in this edition is the Functionalist sociology. The perspectives of the Marxist sociologists and Symbolic Interactionists will be examined in subsequent edition of this work.
APPRAISAL OF FUNCTIONALIST’S PERSPECTIVE ON COVID-19 IN NIGERIA

The functionalist school of thought believe that human organization functions a whole system in which the various institutions help to build the collective unity and harmony of the society. The central theme of functionalist school of thought is the need for social order, social stability and social cohesion. The two founders of this school of thought are August Comte (1798-1857) and Hebert Spencer (1820-1903). Their works were further consolidated by Emile Durkheim (1820-1903) and refined by Talcott Parsons.

The functionalist believes that social order is necessary because of human nature. To them man is egoistic in nature. He is selfish and proud. These traits are caused by man’s natural instinct for survival. These instincts are manifested in man’s attempt to get food, access good health care and achieve a status in a society. This has the tendency of affecting social order and stability. Therefore, the best way to curb the excesses of human being is to adopt “collective conscience and moral value.” The said collective conscience and moral value deal with the need to subdue individual preferences and promote the collective interest of the state.

In line with the above proposition, when Covid-19 pandemic spread into Nigeria many individuals were apprehensive of submitting themselves to tests. They believe doing so may hurt their ego, but they are less concerned about the outcome of their prejudice on the society. Also, in desperate search for the cure for COVID-19 plethora of medications were hypothesized by quacks and desperadoes (who were also in search of food). These crooked notions of drugs were falsely paraded as anti-dote to COVID 19. As a result many gullible Nigerians fell for this prank.

Therefore, in order to ensure social order, Nigerian government had to intervene through the instrumentality of the law. The first step taken was to apply the Quarantine Act of 1924 as a legal framework to combat COVID 19. This was followed by the subsequent declarations of Regulations by the President and Governors. These regulations and laws provide for individuals to subject themselves to treatments in isolation centers and quarantine where it is needful.

The government also took some bold steps to curb the proliferation of ‘hypothetical’ drugs that claim to be the cure for COVID-19. Government through the statutory power of Nigeria Center for Disease Control (subsequently refers to as NCDC) out rightly debunked the assertion by those who claim to have found the drugs. The NCDC and the Presidential Task Force on COVID 19 told the Nigerian populace that there is no clinically approved cure for COVID-19 yet. That’s how government was able to maintain social order by urging the people to await clinically approved drugs by World Health Organization (WHO).

Furthermore, the functionalist sociologists believe that human life is more beneficial when there is mutual cooperation than hostile relations. By this, they mean that in every human society the best way to contain any social ill is by mutual engagement of all members. Unless the members of the society are united in facing a common challenge they will not succeed.
With regards to the COVID-19, both international and national authorities agreed on the need of humanity to be united in against the pandemic. On the imperatives of global unity in combating COVID-19, a writer remarked that:

Under the shadows of COVID-19 pandemic, no single country can stand alone unaffected. Unity and cooperation is the best way for the human race to prevail.

Another supportive voice on the essential need for unity in combating COVID was the statement of the Secretary General Antonnio Guittierrez when he remarked that:

We need to do everything possible to find the peace and unity our world so desperately needs to battle COVID-19…We must mobilize every ounce of our energy to defeat it.

The call for unity in combating COVID -19 transcends political spheres. The different religions of the world and even factional groups at war with each other saw the imperatives of unity in order to combat COVID-19. Thus, the hostility instigated by the guns is now superseded by the threat of a common enemy (COVID 19) which cannot be silenced by bullet. It was in light of this that the Libyan Factions at war called for cooperation and unity in combating COVID -19. They view COVID 19 as a threat than their ideological jus ad bello. These are some of the measures taken at the global levels to promote mutual cooperation in combating COVID-19.

At the national level, Nigeria government also called for unity in combating COVID 19. The ruling and opposition political parties who were always at loggerheads with each other, suspended their hostility and urged collective unity to combat COVID -19 for national interest. Thus, the President of Nigeria also appreciated the collective efforts of Nigerian citizens in their united front against COVID-19. This is reflected in his address on April, 27, 2020 where he said:

I will start by commending you all for the resilience and patriotism that you have shown in our collective fight against the biggest health challenge of our generation.
The above statement of the President was further corroborated by the clarion call of the Chairman of the Presidential Task Force (Subsequently referred to as PTF). He also called on all Nigerians to be united in combating the COVID-19 Pandemic.

A practical demonstration of how Nigerians are united in combating COVID-19 is seen in cooperation of civil society. Religious, educational and commercial institutions suspended their activities. Health workers who were at odds with the government suspended their impending strike in order to combat COVID-19.

Another functionalist’s perspective on society is what Talcott Parsons termed as a principle of “value consensus”. This means that it is the values of the society that provide a basis for what is desirable and worth. He believed that certain goals are provided to give a direction on how to address what is desirable in a society. Thus, in line with COVID 19, the most desirable aspiration of every member of the society is to avoid this pandemic. This aspiration is not only desirable it is worthwhile because a healthy population is an asset to the society. Now it is this collective desire of the society to combat COVID 19 that gave birth to what is termed as value consensus in the view of Talcott Parsons.

In order to consolidate the doctrine of value consensus, sociologists developed three (3) imperatives as follows: (a) goal (b) role, and (c) norms. By goals, sociologists refer to the set of objectives that a society seeks to accomplish for the good of its members. It is the mandate of the society to secure the welfare of its members. Therefore, with respect to COVID 19- the common goal of Nigeria government is the protection of the safety of its citizens from the pandemic. This is reflected in the various statements of the government agencies in Nigeria.
Additionally, the sociologists believe that role provides for ways and manners the values and goals of society are translated into action. With regards to COVID 19, it is true that the goal of every state is to save its citizens from this pandemic. In doing so, there are certain laws that are enacted to ensure compliance with the measures outlined by the states. It is from this perspective, that one can see the rationale behind the establishment of teams like Presidential Taskforce (PTF) on COVID- 19, the Taskforce of the various States of Nigeria, Mobile Courts, etc, and each of these establishments perform a specialized role and tasks assigned to it.

Again, by norms sociologists refer to the appropriate sets of behaviour that is considered as normal and acceptable standard by the society. The content of the roles (previously discussed) is structured in terms of norms, which defines rights and obligation that applies to each role player. Thus, a doctor, nurse, COVID-19 patients, police, and mobile courts, all have a specific role which defines their rights and obligations. Thus, while doctors have the obligation to treat the patient and maintain his confidentiality, the patient has the obligation to cooperate with doctors in the course of treatment.

In the same vein, while the police and the Mobile Courts have the obligation to arrest and sanction offenders, those accused of committing offences have the right to counsel of their choice. Similarly, while the state has the right to restrict people from engaging in their daily routine and ‘social action’, it is the ultimate responsibility of the government to provide palliative for its citizens to complement their compliance with the lockdown order.

Furthermore, the functionalist sociologists believe that for a society to be effective in addressing every situation, it must have what is termed as functional prerequisites. This means that there are certain social expectations that a society must establish for it to have a stronger foundation. These four (4) functional prerequisite are: (a) adaptation (b) goal attainment (c) integration, and (d) pattern maintenance.

Adaptation refers to the relationship between the social system and its environment. In order to survive any social change, society must have certain degree of control over its environment. Thus, certain social systems must be adjusted and restructured to meet the reality at hand. Sociologists believe that for effective adaptation to take place, essential needs like food and shelter must be provided to meet the physical needs of members. Hence, it is the economic institution that is primarily concerned with this function.

In Nigeria, adaptation reflects itself in many phases. In the economic sphere, online commercial transaction booms, meals were rationed, palliatives were provided to members of the society by the privilege individuals (while questioning government’s commitments in that regard). In the social sphere, the phrase social distance is the new normal. Physical gestures and acts such as handshake and hugging are no longer normal ways of expressing pleasantries. Social gathering in the name of politics, religion, sport and entertainment are put on hold during the COVID-19 pandemic. Therefore, technological revolution is gradually becoming a social fact in Nigeria. Churches, courts and business organizations adapt to the use of online proceedings to tackle the challenges posed by the pandemic and even the Nigerian judiciary adopts the use of online proceedings in the court.

The reflection of adaptation to COVID 19 pandemic is captured by the Nigeria laws made in the midst of this health hazard. With the restrictions on movement, certain institutions applied their statutory powers to adapt to the situations at hand. For example, Security and Exchange Commission has adopted e-filing for capital market operators, judiciary suspended sitting of courts session across the country and directed the use of virtual proceedings, and the Federal Inland Revenue Service (FIRS) deployed the use of computer for filing of annual returns. Also, the Nigerian Stock Exchange (NSE), adapted to the Remote Trading and Electronic filing, while the Corporate Affairs Commission directed that all companies shall conduct their annual general meetings via proxies. All these adjustments through the use of virtual proceedings are attempts to adapt to the reality of COVID-19 by imbibing online transaction; a phenomenon that ordinarily wouldn’t have come to being.
Another functional prerequisite is goal attainment. This refers to the need for the society to set out goals which it intends to achieve. The procedures for setting and achieving these goals are decided by the government through the creation of sound institutions. Therefore, in attaining the goal of the society the government has to set out the goals and also allocate resources for achieving these goals.

Therefore, it is in line with the above fact that Nigeria government set up bodies like Presidential Task Force on COVID 19 to battle Covid-19. In terms of providing resources, Nigerian government earmarked the sum of ₦500 billion to combat Covid-19. Allied with this is the building of most COVID- 19 isolation and quarantine centers across the nation.

The prerequisites of goal setting identified by above are in sheer compliance with the constitutional mandate of the government under Chapter Two of the Constitution of the Federal Republic of Nigeria, 1999. These objectives are spelt out in section 16 and section 17(d) and (g) of the Constitution which deals with the economic and social objectives of the state.

Additionally, a sociological concept of integration is concerned with the adjustment of conflict. It is concerned with the coordination and resolution of the various conflicting interests that bedeviled the society in a crises situation. Integration is the adhesive that binds the society fragmented by different problems.

Sociologists believe that it is the legal system and the judiciary that are the principal agents of social integration. Thus, where conflicts arise, it is settled by the judicial system. The judiciary is an indispensable institution in providing social cohesion and integration.

In light of the effects of COVID-19 pandemic, sociologists will be provoked to ask the following questions:
How can the courts address the issues of matters dealing with statutes of limitation?
How can the court deal with the filing of courts processes out of time?
How can the courts or the law interpret the enforcements of contracts affected by COVID 19 pandemic?
What can the law do to alleviate the plights of the persons detained in prison without trial as result of COVID 19?

The above questions are legal questions which are not meant to be discussed here, they are only meant to evoke the sociological consciousness of the reader; and by extension the appropriate authorities to adjust legislations. Also while the other questions in the preceding paragraphs are not yet addressed within the tenure of COVID-19 pandemic, the last question on the plights of the prisoners in detention are addressed by the Nigerian governments. The President of Nigeria and the governors of the various states of Nigeria granted amnesty to the prisoners both those convicted and those awaiting trial. This was done in an effort to decongest the prison which could be a potential spreading point of COVID-19. The Executive exercise of their power to grant pardon and integrate members of the society is in accordance the Constitution. These are seen in the provisions of Sections 174 and 222 of the Constitution.

Another sociological prerequisite in tackling societal problem is pattern maintenance. This refers to the sustenance of the basic values of the society affected by epidemic, pandemic, natural disaster, war, etc. These raise the concern as to the ability of the society to resume to its previous status quo before the disruption by hostile factors. The institutions that perform such tasks are social institutions like religious, family and educational systems. Thus, the sociologist will like to ask these questions within the paradigm of pattern maintenance, as follows:

Can handshaking, hugging and other physical contacts remain a social reality after COVID 19?
Would there be congregations in churches and mosques, sports arena, clubs and political rallies as it used to be?
Would it still be a fancy for parents to hold the hands of their kids while going for shopping?
Would the court sessions in highly profile cases like Election Petition condone mammoth crowd after COVID-19?

The above questions are pointers to the role of pattern maintenance in the social stability of society. It is the ability of the society to return the behavioural and social patterns of its citizens to its previous ways of doing things that justify pattern maintenance. Thus, pattern maintenance refers to the ability of the state to return to its long age norms and values despite disruption by external foes. The role of pattern maintenance is no doubt a constitutional role of Nigerian government as spelt out in Chapter Two of the Constitution. Thus, it is the prayer of the nations that once COVID 19 pandemic is over, the state will ensure normal life returns.

Another perspective of COVID-19 that is worth-inquiring is the functionalist perspective on medicalisation and sick role. The principle of medicalisation refers to the measures taken by the state to address diseases afflicting the society. In doing so the state relies on the use of health institutions to treat the sick, prevent disease through health maintenance programmes like vaccination, health education and periodic reviews. The medicalisation of the society also include, embarking on research in order to prevent the disease, provides its treatments and cured its ailments. It also serves as an agency of social control by defining certain behaviours as “normal” and “healthy”, while others are termed as “deviant” and “unhealthy”.

An appraisal of the medicalsiation view is imminent during COVID 19 pandemic in Nigeria. In the first place many health and research institutions were used to treat COVID 19 patients in
Nigeria. In the same vein, there were measures of public enlightenment on the basic health tips which were carried out by the Nigeria Centre for Disease Control (Subsequently referred to as NCDC) to prevent the public from deception.

The NCDC also served as agent of social control that determines the dos and the donts relating to COVID 19. When there were various myths that bitter Kola, alcohol, and hot sun can cure COVID -19, it was the NCDC in conjunction with Presidential Task Force that debunked these assertions. By doing so, they were able to control the gullibility of the public who once believe that bitter kola and heat of the sun can cure COVIOD-19. In the same vein, the NCDC also provides safety tips and enlightenment such as use of mask, adopting the social and physical distancing measures. By doing this the NCDC is also performing the role of the agent of social control.

The power of the NCDC to embark on such role is derived from the statute that created it. This is seen in the provision of sections 1 and 3 of the NCDC Act which provides for the detection and prevention of communicable diseases that could infect citizens. The duty to provide for scientific guidance for local productions of vaccine and local kits and public enlightenment are some of the major functions of NCDC.

Furthermore, the functionalist sociologists proposed the principle of sick role. Sick role principle refers to the set of cultural expectations that defines what is appropriate and inappropriate behaviour of a sick person. In order to determine what is appropriate and what is not, the principles of sick role stated the following:

Sick people are exempted from their social roles. They cannot attend work and they will not be censured for not attending work.
Sick people are not thought to be at fault for their conditions. This is because sickness is a physical matter and not a moral one.
Sick people have the duty to get well and not “enjoy themselves too much.” Thus, sick people are obligated to seek competent medical treatments.
Sick people should cooperate with medical practitioners and follow their instructions.

From the above yardsticks it is glaring that the roles are shared between the patients and the society. In the first and the second elements, COVID 19 patients are automatically excused from their duties by their employers. It is from these angles that most employment laws and conditions of service provide for ‘sick leave’ for workers who are sick. This follows from the fact that sick people are not the cause of their predicament but it is a circumstance beyond their control that keeps them in their present state, that is why there are exempted.

Additionally, the sick role does not exempt a patient from taking responsibility. Firstly, sickness is not a leisure vacation for him to evade normal responsibilities; it is an opportunity for him to treat himself so as to become a functional member of the society. Therefore, he is obliged to seek treatment from competent doctors and also cooperate and comply with their directives. The need to cooperate with the doctor is an integral part of health care law of Nigeria. The COVID-19 patients have the sick role to follow and obey the instructions of their health care providers. Thus, it is within the sick role paradigm that all COVID 19 patients must remain indoors to save others from contacting the virus. This sick role is supported by the provisions of the Quarantine Act and the Regulations of the various states of Nigeria.

Lastly, functionalist sociologists view society as a product of social change which is subject to time, chance and season. They view social change as a process of evolution from simple to complex society. At certain stage of human development, men progress through the Dark Age Enlightenment Period, Industrial Revolution, Information Age and now the Digital Age.

It is the cardinal belief of the functionalist sociologist that every social change came with evolution. This theory is apposite to Nigeria in light of COVID 19 pandemic. This is evident in the fact that the Nigerian government become more serious with its health care system, citizens became more aware of the importance of personal hygiene, resources are well managed and priorities are set right. Most significant is the conscious attempt to digitalize social interactions in religious arena, political institutions, commercial and legal system. Distant learning using television and internet is now reality. These developments could be termed as one of the positive effects of COVID-19 in Nigeria. Thus, to functionalist every social change may be akin to biblical maxim that “All things happened for good ……..”

CONCLUSION
This work examines only the functionalist perspective of sociology. It equally explores Nigerian laws that are applicable to the functionalist sociology. However, it is important to note that relying on the functionalist sociology alone to explain the situation of COVID- 19, is intellectually myopic. This is because functionalist only look at the society as healthy system that cures all the challenges through social harmony. By thinking so, functionalist do not contemplate other social factors like the role of class conflicts and economic forces in the development of the society. The role of class conflicts and economic forces in societal growth is the key principle of Marxist sociologists. The position of this school of thought will be examined in the second edition of this work. Keep watch with us.

Thanks for reading.

Written By Godfree Matthew Esq, Pwajok,Ikowe & Co. NO 28 Ahmadu Bello Way,Jos., Email: [email protected], Contact: 08139102473.