What if electronic voting performs in a rural area that has a limited condition of infrastructure and people who are peculiar with technology such as a computer? This article answers this question. Elections in Indonesia at national, province and district level are still used ballot paper. However, there is a village in Indonesia that use remote electronic voting system as a tool to vote head of the village. This research used the interview as a primary data collection and this research interviewed 17 key informants that directly involved in the village electronic voting. The research found the village voters more convenient in an electronic voting than the ballot paper system and the electronic voting can perform in a place that the people not familiar with modern technology. The unique finding of this research is the cost for electronic village election came from the village head candidates that shared the total cost of electronic voting. The other findings are electronic voting can be performed in an area with limited infrastructures and community that peculiar with technology.hence, it is possible for Indonesia to implement electronic voting in a level that higher than village voting, such as regent or mayor election.

<p class="p1">Various data from the society show the tendency of increasing number of incest’s cases. This study aims to analyze the narratives of five cases of fathers who become perpetrators of incest. This study was conducted in 2016 to five fathers of incestuous perpetrators, who inhabited two Correctional Institutions in Bengkulu. This study was conducted using feminist narrative analysis and found that incestuous perpetrators rationalize their crimes based on their sexual identity and history to the victim. The history of the victims’ sexuality, which represents corrupted, dirty, wild, and naughty bodies, became a justification for incest. Persons with disabilities faced multiple vulnerabilities, not only being humiliated through the rape by their fathers, but they were also being blamed for their inability to participate in the investigation process and court hearings. The research has found linkages between incest and early marriage, troubled marriages, and early divorce. The construction of hypersexuality and the objectification of the perpetrators towards child sexuality had failed to guide the perpetrators towards a sane relationship.</p>

This article aims to discuss the relationship between the promotion of women’s agency and vulnerable groups with the changing trends in the orientation of social research methods towards decolonization in the strands of the feminist approach. All the world communities, especially the marginal groups who have intersectional vulnerabilities, are starting to redefine their experiences in this climate crisis. It is proven that their concrete resilience is genuine, innovative, creative, and able to preserve their lives in a sustainable manner. Our attention should be deeper towards their simple efforts to free themselves from the “oppression of global powers”. This research was conducted in two villages of the Exclusive Economic Zone (KEE) Banyuwangi, East Java, called Wringinputih and Kedunggebang. The framework used is postcolonial feminist and applies a feminist political ecology (FPE) method. Fieldwork adopts focus group discussion, field talk, and participatory observation. The doubts of marginal communities about their agency in the climate crisis is a challenge for postcolonial feminist researchers. In fact, by using a feminist postcolonial approach, the practices of forest landscape governance (FLG) clearly record the involvement of women and marginalized groups. Here it is the novelty of the article, a decolonization method in FLG

<p> </p><p>This article analyses the meaning of the <em>tutur</em> of the female anti-gold mining troop from <em>Praikaroku Jangga</em> Village, Central Sumba Regency, East Nusa Tenggara. This manuscript is important, because there are a lot of women's activisms at the local level that are not recorded in the history of women's movements in the post-1998 Indonesian reformation. This study is a postcolonial feminist ethnography, where the main basis of its analysis is a postcolonial feminist. The identity of women’s resistance is a <em>subaltern</em>, where their struggle goes beyond a rejection of the gold mining corporation. The study shows that the direction of resistance is leading to food sovereignty. To maintain their endanger living space, the women's troop is only connected by oral speeches of tradition. The postcolonial feminist analyzes dis/interconnectivity between the interests of the state, local-national-global economic-political linkages. The study shows that the women are agencies in caring for natural resources.</p>

This study critically analyzes women"s agency in protesting gold mining corporation in Central Sumba, Indonesia. Like other mining areas, the gold mining activities were rejected by the indigenous inhabitants. Narratives of the anti-mining are many, but they did not record the women's involvement. The research applies a postcolonial feminist ethnography method. The imbalance of power relations places women"s narratives as hidden. The postcolonial feminist ethnography reveals the hidden struggle of indigenous women; it uncovers various messages of life protection and conservation. Their experience reflects their knowledge of local harmony and resilience. It suggests that women have capacity to clearly explain the root of their anti-mining acts. Women hold the legacy of knowledge to protect natural resources from their female ancestors through spoken language (tutur). Women are not worried about the depletion of gold minerals, but they are more concerned about losing their water sources. Caring for a spring water means establishing themselves as agents for conserving natural resources.