Aspects of positivism with its normative approach are often taught in various law schools as a single perspective. The study of law can be based on legal realism. Nevertheless, there is still a debate about legal realism's working pattern and contribution to juridical science. This study that introduced legal realism worked with socio-legal method based on the literature review. It aimed to elaborate on the concept of legal-realism as an epistemology of the socio-legal school, which leads to the conception of customary law and legal anthropology. With a naturalistic approach and supported by theories of customary law and legal anthropology. This study showed that legal realism as a school in philosophy and juridical studies based on empirical studies need to be developed. It referred to legal realism conceptualized in Scandinavia and America that was suitable to Indonesia's legal context, especially customary law as the law that lives in society. Therefore, the law that lives in society is strengthened through verdict and law enforcement officers as symbols of the state. It suggested that legal realism is also taught in law schools at universities, so that legal academics have diverse points of view, both in the legal discipline and as a research method. KEYWORDS: Customary Law, Socio-Legal, Social Justice, Legal Realism.

Society 5.0 will bring a change for Settlement Competition Law, for example an independent institutions in the field of business law creates independence in the supervision and resolution of business disputes. The Business Competition Supervisory Commission is an independent institution authorized by Law of Prohibition of Monopolistic Practices and Unfair Business Competition, to oversee the activities of business actors. According Sociological Jurisprudence, Society 5.0 affect social structure and Indonesian law enforcement.

The customary land concession in the customary law community was based on Article 18 letter B section (2) the 1945 Constitution of the Republic of Indonesia & Constitution No. 5 of 1960 concerning Basic Rules of Agrarian Principles (Peraturan Dasar Pokok-Pokok Agraria or UUPA). UUPA is the legal basis for regulating customary land concession in customary law communities, however, there is a blurring of norms in the ATR Minister Regulation / Head of BPN No.18 / 2019 Article 1 number 2 stated customary rights is communal. After tracing it in the UUPA it does not recognize communal rights but is called customary rights, as stated in Article 3 of the UUPA relating to customary rights. This means that there are vague norms. Whereas in principle is based on Article 16 of the UUPA letter h, that is, other rights that are not included in the rights mentioned in UUPA will be determined by the constitution. The mention of communal rights is not mentioned in the UUPA, then by order of the UUPA it should be determined by constitution, but the reality that appears is a ministerial regulation whereas in article 16 of UUPA letter h said that the mandate is stipulated by constitution then it can be called inconsistent. In addition there are inconsistencies in Article 5 section (4) letter c of the Minister of ATR Regulation / Head of BPN No.18 / 2019 which states that the administration of the Customary Land in the Concession Customary Law Communities includes recording in the land register '' if it rests on a higher regulation (lex superior) the laws and regulations referred to namely Government Regulation No. 24 of 1997 concerning Land Registration, in this case communal rights and customary rights are not included in the object of land registration as mentioned in Article 9 Section (1) Government Regulation (PP) No. 24/1997. Minister of ATR Regulation / Head of BPN No.18 / 2019 seems to equate customary rights with communal rights which results in the blurring of norms and inconsistencies that ultimately results in uncertainty in customary land tenure in customary law communities.

Tujuan penelitian ini adalah untuk memahami hukum adat tentang perkawinan dalam Kosmologi masyarakat Osing di Banyuwangi. Bagaimana hukum adat tentang perkawinan yang terkait dalam Kosmologi masyarakat Osing menjadi pertanyaan pertama dalam penelitian. Hukum adat tentang perkawinan dalam kosmologi masyarakat bersifat jamak, karena konstruksi sosial tentang hukum ada pada gagasan individu atau individu. Hal-hal pernikahan dalam komunitas Osing adalah harta asal, gono gini, harta yang diperoleh atas keringat sendiri, dan tirka mayit. Konflik tentang perkawinan selalu terjadi meski dipandu secara harmonis. Hukum adat tentang perkawinan selalu terintegrasi dalam kosmologi masyarakat Osing secara ontologis berorientasi pada dunia tersebut. Oleh karena itu diperlukan paradigma konstruktivisme yang mampu memahami objek penelitian. Dengan teori kosmologi, antropologi, agama dan hukum adat tentang perkawinan memandu peneliti untuk menarik kesimpulan bahwa hukum adat, khususnya tentang perkawinan, dalam masyarakat lokal selalu bergerak ke daerah sesuai dengan ritme kosmologisnya. Untuk menghadapi perubahan, individu harus secara aktif beradaptasi, melembagakan, memperbanyak, dan merekonstruksi informasi baru yang datang dari luar, khususnya hukum negara. Untuk itu, hukum adat khususnya tentang perkawinan dalam kosmologi masyarakat setempat, khususnya masyarakat Osing, diintegrasikan. Para pembuat hukum dan penegak hukum perlu memahami kosmologi masyarakat setempat jika mereka menginginkan hukum yang berkaitan dengan tanah menjadi hukum yang hidup yang ditaati dan bela rakyat dalam kehidupan nyata.

Pengabdian masyarakat ini bertujuan untuk meningkatkan fungsi lembaga adat dalam pemerintahan desa, desa adat di banyuwangi, Hal ini diharapkan untuk dapat mendorong disusunnya peraturan daerah pengakuan masyarakat adat di Banyuwangi yang pada awalnya bermula dari keinginan masyarakat adat osing yang berkehendak membuat Peraturan daerah tentang pengakuan dan perlindungan terhadap hak hak masyarakat adat osing. Kegiatan ini dilaksanakan di desa Kemiren masyarakat adat osing berupa penyuluhan optimalisasi lembaga adat. Hasil dari kegiatan ini dapat menjadi dasar dalam Penguatan penataan desa adat, Percepatan pembangunan desa adat secara terpadu, Pemberdayaan lembaga adat, Pengelolaan sumberdaya pembangunan desa berbasis adat. Selanjutnya aksi yang diharapkan adalah tersusunnya peraturan tentang Perlindungan Hak Hak Masyarakat Desa Adat. Penetapan desa wisata oleh pemerintah daerah yang secara nyata dapat meningkatkan taraf hidup masyarakat itu sendiri, yang selanjutnya bermuara pada rencana penyusunan Peraturan Daerah tentang Peraturan daerah tentang Pengakuan Dan Perlindungan Masyarakat Hukum Adat Di Kabupaten Banyuwangi yang didalamnya berisikan hak hak masyarakat adat dalam pengelolaan dengan kearifan lokalnya, Sehingga peran serta masyarakat adat Osing Banyuwangi dapat terakomodir dan terlindungi dalam berbagai hal peran dalam pembangunan khususnya pengembangan pariwisata daerah.