Women’s participation in politics is a crucial discourse in Indonesia. Affirmative action policy by providing 30% quota for women in parliament is a positive thing enforcing women to enter into political contestation. However, encouraging women to engage in politics is not easy task. Politics from the outset has been identified as a distinctive world of men and women experienced constant domestication systematically orchestrated by the state. Ibuism ideology caused women to experience a variety of vulnerabilities and bundle of violences in formal politics. To revive women politically especially at the community level, women can learn to negotiate outside of formal politics to voice their representation.

This study aims to explore the experiences of depression survivor during the COVID-19 pandemic to cope with depression. This study used a grounded theory approach, with a single subject who until this research was completed in the recovery phase from depression. The subject was selected for the first reason, she had been diagnosed to experience anxiety and depression and was still in the recovery stage. Second, the subject learned and practiced Kawruh Jiwa Ki Ageng Suryomentaram to help her recover from anxiety and depression. The data collection method used was a semi-structured interview, which was conducted four times, recorded, and transcribed verbatim. Data were analyzed using coding by processing basic data into conceptual data. The results of this study indicated that: 1) the pandemic is a common trigger factor that causes the subject to feel depressed; 2) grief because of the death of both parents is the leading trigger for the subject to experience anxiety and depression. Subject experienced 10 of 17 signs of depression both in aspects: Motor, autonomic hyperactivity, excessive alertness, and reduced apprehension. Research also showed that efforts to ngudari reribet (solving problems of anxiety and depression) are performed in several stages: First, kandha takon both interpersonally (sharing) with others by seeking help from professionals, psychologists, and psychiatrists and kandha takon with an intrapersonal model (nyawang karep), second, nyocoaken raos by examining feelings what she feels herself, the three jawah kawruh (understanding and perceiving the feeling she feels herself ), the four Aku, sak iki, nengkene, ngene, gelem accepting herself today, and mawas diri, introspective efforts to keep her consciousness intact. These findings open up a new space to build the discourse and practice of psychological therapy in anxiety and depression survivors.

Our girls today faced with a condition that is very susceptible to the risk of child marriage age. The expectation that the child marriage be stopped immediately hit by a thick wall of patriarchal culture intertwined with the social structure, economic and political. Conditions of poverty, difficult geographical location, access to education are minimals, and the lack of willingness of policy makers have worsened the child’s age. But amid all the complexity of the state of marriage age of the child, there is a good practice the elimination of child marriage as in Gunung Kidul, Yogyakarta. Marriage age is quite high in some areas, such as in sub district in Gedangsari Gunung Kidul has made policy makers together with the residents making network-based integration MoU (the collective agreement) at the district level for the elimination of child marriages. This agreement contains cooperation of various institutions, both on the level of schools, villages, health centers, law enforcement officers, to institute the service of women in the sub-district level to end the marriage age of the child. Attempts to move along this done because all people agreed that the root causes of child marriage is not a single, then the handle should give space to all parties to move together.