<![CDATA[Introduction: hrough this research, the researchers plan to critically examine how power is distributed and whether there is a possibility of exploitation from within the ethnic-economic system in Banyuwangi Osing village community, where Islam and local wisdom interact very much. However, the past works have mainly gloriated local wisdom as if there is no structural injustice embedded in it. Methods: Employing an ethnographic design in the Glagah and Licin Districts, this research involved 28 key informants (customary leaders, women, farmers, philanthropic managers, and government officials) through snowball sampling. Data from triangulated in-depth interviews, participant observation, and FGDs were systematically analysed using Braun and Clarke's six-phase thematic analysis. Results: Interpretations via Maqasid al-Shari'ah show that the inclusion of Islamic ethics (direct zakat, the concept of "Apik/Becik", food barns, and paron) on one hand lowers transaction costs but on the other hand continues the unequal power structure. The three main elements (local production, kinship institutions, and kyai-customary leadership) are controlled predominantly by landowners and local elite. Disadvantaged groups (e.g. farm laborers, widows, persons with disabilities) as well as women are subject to structural subordination and social exclusion as a result of the dominant patriarchical hegemony. Conclusion and suggestion: The Osing ethno-economic system possesses robust community-based food resilience, yet its distributive justice is impeded by the dependency of vulnerable groups upon elites. This study concludes by emphasising the necessity of deconstructing asymmetric power relations and strengthening inclusive local institutions, rather than naively promoting the local model to a national scale.]]>
