ANALYZING SIMONE DE BEAUVOIR EXISTENTIALIST FEMINISM PERSPECTIVE AND ITS RELEVANCE TOWARDS INDONESIAN WOMEN’S EXISTENCE IN THE PUBLIC SPHERE OF 21st CENTURY

The issue of being pro-gender is still a controversial topic to be debated in Indonesian society. However, in the 21st Century, many women have been able to break through barriers and participate in the public sphere. It is a form of selfexistence as proposed by Simone de Beauvoir on existentialist feminism. Based on these problems, this study aims to find out and answer questions about how Indonesian women exist in the public sphere in the 21st Century and find out how Indonesian women exist in the public sphere through Simone de Beauvoir's existentialist feminism paradigm. The research method used is descriptivequalitative through a literature review of 23 journal articles, websites, and data reports with a range of 2019-2021. This study found that based on Simone de Beauvoir's feminist paradigm, Indonesian women in the 21st Century are no longer a figure other than complete. Furthermore, the data collected by the researcher shows that several gender indicators have shown that Indonesian women have been able to occupy public spaces in various aspects. Based on these results, it is hoped that it can provide information about Simone de Beauvoir's existentialist feminism thought and its relevance to the existence of Indonesian women in the public sphere in the 21st Century. However, this research has limitations, those are only about women in Indonesia, and the paradigm of feminism is limited to Simone de Beauvoir's existentialist feminism.


INTRODUCTION
Gender issues concerning women and their position in Indonesian culture are still interesting topic to be debated in Indonesia. It happens because the patriarchal culture is still rooted in the social system of society. The patriarchal culture positioning women as a figure called "the other'' by Simone de Beauvoir. In patriarchal culture, the image of women is described as a figure who must act with full manners, obey, not argue, and must not exceed men over anything (1).
Furthermore, a social system with a patriarchal culture assumes that men are stronger than women, both personally in a community and environment (2). Therefore, a feeling of superiority arises from men over women, resulting in an unequal division of roles, where men play a role in the public sphere. In contrast, women are limited to domestic roles.
Even though they are in the confines of a patriarchal culture, the existence of women is increasingly visible along with the times. This is recorded in the movement of history, as mentioned by Kuntowijoyo that history has considered women as individuals who can stand alone (3). Furthermore, when viewed from a historical perspective, there have been many movements of Indonesian women in the public sphere. In the 20th Century, women's organizations were born that boldly penetrated the public sphere, including the Indonesian Women's Union (Perwari) and the Indonesian Women's Congress (Kowani). Meanwhile, in the New Order era, there was the Indonesian Women's Movement (Gerwani) and the Dharma Wanita (4).
The women's movements that have rooted since the 20th Century are a significant start for Indonesian women's existence. However, this cannot fully open up space and opportunities for women to show their work in public spaces. Based on data from BPS, the percentage of the female population in Indonesia is 49.2%.
Meanwhile, the percentage of the male population is 50.58% (5). From this percentage, it can be seen that the number of men and women in Indonesia is almost equal. However, many female residents, which is almost equal to the male population, do not necessarily realize gender equality between the two parties. In other words, there is still a gender gap between men and women, where men have more freedom in the public sphere while women only dwell on domestic roles.   As a form of resistance to inequality, in the 21st Century, there have been many movements of women activists with a feminist premise to fight for women's rights and gender equality. Feminism is a form of social change and resistance to obtain equal status and equal rights between men and women. The feminist movement exists to break down the social system in which men hold full power and dominate the spaces that should be occupied by women (7). Feminism assumes that women were oppressed and exploited. Therefore, feminism initially focused on the politics of sexuality and women's domestication, from the personal to the general level. Simone de Beauvoir pioneered the feminist movement that has mushroomed to this day in her thoughts on existentialist feminism (8).
Women in gender construction often experience marginalization and subordination. Beauvoir argues that one form of subordination of women is to make men more accessible. Women's resistance to the marginalization of women can be solved by rejecting women for figures inherent in women. By leaving the other, it means refusing to be constructed as an object. Thus, women can be free from all forms of marginalization that make them "the other" person (9).
Regarding the existence of women in the public sphere, Beauvoir views that the public sphere should be a friendly space for women. The presence of a prohibition for women to exist in public spaces is a form of restraint against efforts to find women's identity. The opening of opportunities for women to take part in public sphere can suggest breaking the chain of women's independence caused by their social environment (10).
Nowadays, Indonesian women have had enough opportunities to take part in the public sphere. However, few Indonesian women hold strategic positions, for example, in political leadership and other public spheres. The realization of the openness of public space for women requires a relatively complex and gradual process. Therefore, this study was conducted to determine how the existence of Indonesian women in public spaces in 21st century the as well as knowing how Indonesian women exist in the public sphere through the viewpoint of feminist existentialist Simone de Beauvoir.

METHOD
The method used in this study is a qualitative-descriptive research method through literature review. Qualitative methods are used in research to show social phenomena in society, ranging from history, behavior, organizational functionalism to kinship (11). Meanwhile, descriptive analysis is used to describe the problems and research results based on Simone de Beauvoir's approach to the concept of feminism. The analysis is carried out based on information obtained in the field. To arrive at the findings, conclusions can be drawn in the form of a theory based on patterns in the real world (11) Based on the book entitled Qualitative Methodology written by Dr. Mamik, on page 170 it is stated that it consists of at least three stages in the analysis after the data collection process (12). The stages are as follows:

Data reduction
Data reduction is a process of selection, simplification, and abstraction of the data that has been collected. The data reduction is performed by the coherence process. Based on a book entitled Basic Research Methodology written by Dr. Sandu Siyoto and M. Ali Sodik, in pages 122-123, stated that data reduction could be made through abstraction, by making a summary of the core, processes, and statements that need to be maintained so that they remain in the research data. In other words, data abstraction is carried out to produce core records from the data obtained from the results of data mining. The data obtained in research are often complicated and sometimes not following the research theme. To avoid mixing necessary and unnecessary data, data reduction was carried out to simplify the data and remove irrelevant data to ensure that the data obtained are under the research scope (13).

Presentation of data
Data that has been reduced and selected can be presented coherently, resulting in structured information ready for conclusions to be drawn. The data analysis results in this study were carried out in a descriptive narrative accompanied by a

RESULTS
In line with the criteria, it can be detailed that the results obtained through

Simone de beauvoir's existentialist feminism in literary studies
Literature field is an area that is closed to feminism studies.
Therefore, the author collects some data from research journal articles that discuss feminist thought in literary works. First is a research article from Based on the analysis results, key components were obtained that could answer the questions in this study. The author discusses the answers to these questions in the next section. The answers to these questions in more detail in the discussion section.

The Existence of Indonesian Women in the Historical Movement
Long before the 21st Century, the existence of women in Indonesia has begun to be seen and recognized in the historical movement. When establishing the Hindu-Buddhist kingdoms in Indonesia and Java. In particular, the role of women in the public sphere was seen and gained legitimacy from the domain. As a result, the movements and voices are increasingly limited and only given freedom for domestic activities, such as the organization of the wives of servants of the state and women's dharma (17).
Since the reform era, the women's movement began to rise again. The role of women in the public sphere is increasingly recognized. It is proven by the increasing number of women who become regional leaders, political party cadres, professional staff, and other strategic and profitable positions for women. In addition, in subsequent periods, the women's movement received more and more support. There are various women's empowerment activities under independent and dependent NGOs that support women to exist.

The Existence of Indonesian Women in the Public Space in the 21st Century
If we refer to the historical side, it can be seen that the struggle of Indonesian women in showing their identity and existence has been seen for a long time, even long before this 21st Century. Indonesian women, which is increasingly visible from time to time, also give rise to a discourse on gender equality. Until now, issues of gender equality are increasingly emerging amid the increasingly strong current of the feminist movement.
The demands of feminism present in various lines of life motivate women to become equal partners with men. Therefore, the space for women's existence is increasingly wide open, for example, in science and technology, which is increasingly friendly to women's potential, as evidenced by awards for female scientists. In addition, women in the 21st Century are also expanding in the economic, educational, health, and political aspects (18). Along with the increasing awareness of gender equality, many discourses encourage the realization of increased representation of women in parliament.
However, the representation of women in parliament is limited to a minimum quota of 30%. The representation of women in parliament can be presented in at least several forms: (1) geographical representation, which implies that each region has members of the legislature who are elected and accountable to their respective regions; (2) ideological divisions in society that can be represented in the legislature through political parties, independent representatives, and or a combination of both; (3) the legislature represents the political situation of the existing parties in a country even if the political parties do not have an ideological basis (19).
In order to achieve this goal, the law number 8, 2012, concerning legislative elections which instructs political parties to include at least 30% of women in the list of candidates for legislative members (20). The provision of a minimum quota Women representations in parliament

Women as Professional Staff
Women incomes contribution of 30% has been able to increase the existence of women in parliament, even though the fulfilled percentage is still below the minimum limit. This can be seen in the following table, where there is an increase from period to period. Thus, for example, in 1999 there was a decrease, but there was a significant increase again after that. In addition, based on data compiled by BPS regarding women's career positions as managers, the results show that there is an increase in the percentage.
It indicates that the existence of women in the public sphere in the 21st Century is starting to show a positive trend and brings good prospects in the future. Based on some data and the indicators described above, it can be seen that Indonesian women have been able to exist in the public sphere in the modern era, precisely in the 21st Century. Some of the indicators above are essential aspects in measuring the extent of the existence of Indonesian women in the public sphere.
Although not completely perfect, the various percentages and increases shown in the data above represent excellent prospects for advancing gender equality and women's freedom to exist in the public sphere.
The Existence of Indonesian Women in Public Space in the 21st Century in the

Perspective of Feminism Simone de Beauvoir
Simone de Beauvoir is a female philosopher from France who lived in the 20th Century. He was born in 1908 to a bourgeois and traditional family. As a child, she was educated in an all-girls school to influence her thoughts and broad insights about women. Little Beauvoir is also a devout and obedient figure to religion and family. However, when he was a teenager, he experienced a crisis of belief, resulting in him becoming an atheist.
Beauvoir's feminist thought cannot be separated from the educational role of his parents, who are bourgeois groups. Beauvoir is a figure who holds fast to the Catholic religion and provides moral education to Beauvoir, who tends to be conservative. Meanwhile, his father is an idealist and rationalist, which is contrary to the character of his mother's education. This is a paradox and is believed to be a factor that made Beauvoir a crisis of confidence. and freedom from servitude (to be able to choose) for women by acknowledging all their potential as subjects, not just objects, as in Simone de Beauvoir's idea of existentialist feminism (25).
According to the indices mentioned above, it can be seen that in this modernization era, the existence of women has become increasingly visible and cannot be underestimated. Although it is not maximized, some of these indexes show that the prospects for the presence of women in the public sphere in the future are quite promising. It is necessary to strengthen synergies from various lines, from the government, academics, to community leaders, to properly support the existence of Indonesian women in the public sphere. The strategy that can be done is to promote gender equality to actualize the protection of women's rights as whole human beings (26). In addition, the government should meet the challenge of defining gender policies that are consistent and have a positive impact on overall development goals (27).

CONCLUSION
Gender issues have become a discourse that raises pros and cons that happened at this time and centuries ago. In Indonesia, gender issues have become a serious problem that occurs because patriarchal culture is still rooted in the social system of society. For example, the patriarchal culture positioning women as a figure called the other by Simone de Beauvoir.
In the 21th Century, women's organizations were born to participate in the public sphere. The women's movements that have mushroomed since the 20th Century are a good start for the existence of Indonesian women. Although it is a good start, the opportunity to survive through these movements cannot necessarily open up the freedom for women to take part in the public sphere. It is because there are still various restrictions and prohibitions that marginalize and subordinate women.
As a form of resistance against inequality, in the 21st Century, there have been many movements of women activists with a feminist premise to fight for women's rights and gender equality. One of the figures who have feminist thoughts is Simone de Beauvoir, which was her existentialist feminism. In existentialist feminism, Beauvoir said that women must show themselves or exist as human beings. The body is not an object or object because the body and its aspects also have social characteristics related to space and work life.
Based on the study results, it can be concluded that Indonesian women in the public sphere in the 21st Century have shown a significant role. Indonesian women can exist independently and free from certain limitations. In the field of parliamentary politics, for example, data compiled by researchers shows that at the beginning of the 1955 general election, the number of female members of parliament only reached 16. However, in the 21st Century, the number of female parliamentarians is 120 or 20.5%. It is such a good progress, although not entirely perfect.
In addition, another indicator that shows that Indonesian women have been able to exist in the public sphere is the percentage of women's managerial positions.