This research is motivated by the high number of child marriages in South Kalimantan which reached 51 / 1,000 population in 2010 and 2016 which exceeded the national average, which is 40 / 1,000 population. In 2017 there has been no significant change in numbers. One of the root causes of child marriage is the values of Banjar that shape the behavior of child marriage. These values need to be studied in the form of research. Through the descriptive-qualitative method, this study took 7 sample districts, each consisting of 5 respondents. Data collection uses snowball technique, observation and interviews. The analysis was carried out qualitatively based on the theory of ethics and Banjar values. The following findings. First, the Banjar values which form the basis of child marriage are given 3 main values, namely the value of harmony, economic value and religious value, which are all interrelated in determining how to marry a child. Second, efforts to achieve value have not been carried out optimally. Third, generally child marriage companions do not get assistance that is not important to change the culture of child marriage.

The aim of this study is to determine the formulation of Frommscultural strategy and find its relevance to national cultural strategy. This qualita-tive -philosophical study is presented through the synthesis analysis of the psy-choanalyst Freud and socio-economist Marx. The conclusion is that the for-mulation of Fromms culture strategy rooted in the concept of to be. To be isa way of being existential human, characterized by being active, that is theoptimal use of the human strengths for productivity, which tends to makechanges and is interested in goodness, also tends to give and love. The culturalstrategy is then formulated from the concept of to be. This is an attempt tocreate a new culture which includes material and non-material aspects. Materialaspects include social, economic and political structure, while the non-materialaspects includes individual-social character, ideas and objectives of the com-munity in the form of norms, values, dogma, ideology and so forth. Theseaspects are interacting and influencing each other. The orientation of to be willaffect the economic structure, and then form a social character and subse-quently form an idea. Furthermore, the cycle runs in reverse in the relationaldynamic series.

Violence against women often occurs in various fields of life. The violence is a product of a patriarchal PENDAHULUANSetiap ada pembicaraan tentang agama dan perempuan selalu tersirat semacam dugaan, bahwa agama memiliki keterkaitan erat dengan ketidakadilan gender. Agama apapun, termasuk Islam seolah menjadi pembenar sekaligus pembiar terhadap setiap tindakan yang "tidak elok" terhadap kelompok sosial yang lemah, seperti perempuan. Ada kenyataan yang membiarkan perempuan 136 dijadikan "komoditi" melalui pengiriman TKW (Tenaga Kerja Wanita) di sektor nonformal ke negara-negara yang jelas-jelas "kurang bersahabat" dengan TKW. Selama puluhan tahun perempuan dibiarkan "diperjualbelikan" ke berbagai negara dalam berbagai tampilan, mulai dari PRT (Pembantu Rumah Tangga) hingga wanita penghibur. Perempuan yang dipekerjakan juga beragam, mulai dari anak-anak di bawah umur hingga

Kesetaraan gender yang menempatkan perempuan dan laki-laki secara sejajar belum sepenuhnya dapat dilaksanakan. Penyebabnya selain karena alasan sosial-budaya, juga terdapat alasan teologis, dimana agama dianggap turut berkontribusi melanggengkan ketidakadilan gender dengan melegitimasi perlakuan yang merugikan perempuan melalui bahasa agama. Namun ketika agama ditelusuri lebih dalam lagi, ternyata anggapan tersebut terbantahkan, karena semua agama mengajarkan prinsip kesetaraan gender. Agama menunjukkan jati dirinya sebagai penyambung suara Tuhan dalam mengangkat harkat dan derajat manusia di muka bumi, tak terkecuali perempuan. Untuk mengetahui bagaimana agama-agama memaknai kesetaraan gender, perlu kajian khusus dengan menggunakan pendekatan filsafat Taoisme-Islam Sachiko Murata. Tujuannya adalah agar memperoleh gambaran filosofis-spiritual mengenai kesetaraan gender sebagaimana inti ajaran agama-agama yang dalam hal meliputi agama: Kristen, Yahudi, Hindu, Budha dan Islam.Kata Kunci: Kesetaraan, Gender, Agama, Filsafat Taoisme-Islam

This paper examines the Indian film Dangal which is taken from a true story about gender injustice experienced by female wrestling athletes. This fact encourages women's wrestling athletes' gender struggle efforts that result in gender equality. The courage of this film to raise the issue of gender struggle needs to be investigated using Jacques Derrida's analysis. By using descriptive-qualitative method and Derrida's philosophical analysis, this research finds several things. First, there is gender inequality experienced by Indian women in the field of wrestling because of the strength of the patriarchal system. Second, there is logocentrism, namely the logic of thinking that is centered on male authority which is detrimental to women. Third, there is a binary opposition that attaches women to evil while men to good. Third, gender struggle in the form of narrative battles to reveal differance, namely efforts to blur the meaning of women's traditional identities followed by deconstruction of the patriarchal system which finally achieves gender equality in the sport of wrestling.