Abstract. The problem of food is indeed a very complicated problem to discuss and is a fundamental matter for humans. Because it involves survival and survival and is related to other problems. As a result of the Covid-19 pandemic, the government is again planning to re-utilize sago as a staple food that needs to be developed through the Nusantara Sago Week 2020. Sago contributes to the fulfillment of food in Indonesia, not only rice and can provide economic opportunities. In the Mentawai Islands, is an area that has a lot of land and sago plants. However, this has not been ignored for a long time because many programs from the government are contradictory and have resulted in sago land and the Sarereiket community being pressured. So that their access to food, which is mainly sago, has begun to be disrupted. This study uses an ethnographic approach with interpretation analysis. So that they can question and answer doubts about the phenomenon of food problems in South Siberut, especially for the Sarereiket people. Government intervention through policies and programs that lead to food causes harm and duality to the Sarereiket people. So they are in a dilemma and trapped in the simalakama trap of "eating or not eating sago" which is still being felt. Therefore, food sovereignty in South Siberut needs to be reviewed and measured according to the current situation in South Siberut.Keywords: Food Sovereignty, Food security, Mentawai, Sarereiket. Abstrak. Masalah pangan memang menjadi masalah yang sangat pelik untuk dibahas dan merupakan perkara yang fundamental bagi manusia. Karena menyangkut hanyat hidup dan keberlangsungan hidup serta terkait dengan masalah lainnya. Akibat pandemi Covid-19, pemerintah kembali menggadangkan untuk kembali mendayagunakan sagu sebagai pangan pokok yang perlu dikembangkan melalui Pekan Sagu Nusantara tahun 2020. Sagu turut andil dalam pemenuhan pangan di Indonesia bukan hanya beras dan dapat memberikan peluang ekonomi. Di Kepualauan Mentawai, merupakan wilayah yang banyak memiliki lahan dan tanaman sagu. Namun hal ini sudah lama tidak diabaikan karena banyak program-program dari pemeirntah yang bertentangan dan mengakibatkan lahan sagu dan masyarakat Sarereiket terdesak. Sehingga akses pangan mereka yang utama sagu mulai terganggu. Penelitian ini menggunakan pendekatan etnografi dengan analisis interpretasi. Sehingga dapat mempertanyakan dan menjawab keraguan terhadap fenomena masalah pangan di Siberut Selatan khususnya bagi orang Sarereiket. Intervensi pemerintah melalaui kebijakan dan program yang bermuara pada pangan menyebabkan kerugian dan dualitas bagi orang Sarereiket. Sehingga mereka berada dalam sebuah dilema dan terjebak dalam perangkap simalakama “memakan atau tidak memakan sagu” yang hingga saat ini masih dirasakan. Oleh sebab itu, kedaulatan pangan di Siberut Selatan perlu ditinjau ulang dan ditakar sesuai keadaan yang terjadi di Siberut Selatan saat ini.Kata kunci: Kedaulatan Pangan, Ketahanan Pangan, Mentawai, Sarereiket.

For the Mentawai people in Rereiket, pigs are very important animals. This is reflected in their social and cultural life through traditional ceremonies (punen). Pigs are used as an intermediary (gaud) in a traditional ceremony whose purposes are offerings, worship, symbols and requests for thanks and fortune-telling activities. This is motivated by the belief of the Rereiket People, namely Arat Sabulungan which regulates human relations with nature, fellow humans and other creatures (spirits). In addition, pigs also function as the most important property, because they can be used as dowry payments (alat toga), tulou (customary fines) and trade (economics) and otcai (gifts). The relationship that the Rereiket people build with pigs is a cultural ploy, where the insistence on modernization through development has obscured the culture of the Rereiket people. Thus, inside the Uma (traditional house) the skull of a pig's head is displayed and becomes a symbol that the ritual continues. The pig skull is called Ute 'Sainak which means that even in the urgency of modernization the cultural agenda (custom rituals) still takes place in the living spaces of the Rereiket people. So that Ute' Sainak became a strategy to maintain the life and cultural identity of the Mentawai people in Rereiket.

The Mentawai ethnic community on Sipora Island is one of the ethnic groups that consume local food passed down from generation to generation by their ancestors. Even though rice and other foods are easy to find, they still make bananas, taro, and toek as their daily staple food. This study aims to determine the availability and pride of the Mentawai ethnic community for local food in the village of Goiso Oinan, Sipora Island, Mentawai Islands Regency, West Sumatra Province for local food. This research was conducted in the Goiso Oinan village community on Sipora Island for 50 days, starting on August 10 - September 29, 2022, with a total of 20 informants divided into eight key informants and 12 ordinary informants. This study used a qualitative method with purposive sampling and descriptive analysis by explaining the results of ethical research and emic analysis related to the availability and pride of the Mentawai ethnic community for local Food on Sipora Island. Data was collected using observation, in-depth interviews, literature studies, and documentation. Data analysis was carried out in parallel, namely grouping data, reading data carefully, and explaining it in detail. As for the findings of the research results, the availability of local food for the Mentawai ethnic community in the village of Goiso Oinan greatly exceeds that of the people who consume it. The Mentawai ethnic community in the village always maintains this local food for their family's survival. They feel proud of local food as an inheritance from their ancestors, so it is also a must-have food when holding wedding ceremonies, death ceremonies, and other events. Other events.

The tourism sector is the main pillar of economic development in the context of the modernization era. So it can be said that tourism is an industry. The tourism industry that is being developed is based on culture. In the Nagari Sujunjung Indigenous Village, the development of a culture-based tourism industry can be seen through changing cultural elements such as the Rumah Gadang and Bakaua Adat rituals which are packaged in the form of a Matrilineal Festival by the government. This packaging is often referred to as commodification. With a qualitative method, the results show that the two cultures (tourism and local culture) become 'must' be modified to bridge and as a lubricant to respond to global challenges, so a dialogue will occur between the two. The dialogue is due to tourism having 'trace' and 'official' standards as well as culture having deep-rooted ideals. On the one hand, the noble cultural values of the community continue to be 'glorified' but on the other hand it is very interesting to be 'packaged'. However, local wisdom continues to be praised as a tradition that needs to be cared for and passed on, but its material and spiritual references are getting faded and messy. Apparently (in the era of globalization) it is not the tradition that needs to be defended, but the image of the tradition which is very easy to display (trade). On the other hand, efforts to commodify culture as a tourism industry are built on orientalist discourses, such as the living museum in the Nagari Sijujung Indigenous Village.

This study describes the knowledge of the Mentawai people about plants used as cigarettes. These plants include koraraiba, bulug gettek, paddoka, kaokok, ube' leleu and the panorama they roll with banana leaves (bulug magok sareu and Bulug magok soggunei). Processed from each of these plants they call ube'. The word ube' for the Mentawai people means cigarettes and tobacco. Ube' is used in the socio-cultural atmosphere of the Mentawai people such as rituals (punen), hunting, gathering (silaturahmi) and interacting with outsiders (sasareu).In a ritual led by a sikerei usually uses ube' as an intermediary (gaud) for worship, conditions for requesting permission, thanks and as gifts. Because at the time of the sikerei ceremony, the ancestral spirit (the spirit of the ruler) is called to assist in the ritual, so the ube' is offered in the ceremony and besides that it is also smoked together. Ube' is also a requirement and as an application for permission to the forest authorities (taikaleleu) when entering the forest for hunting purposes or opening new fields. In the Mentawai community, ube' is also used to establish human relations and create an atmosphere of intimacy, togetherness and strengthen inter-tribal relations (uma). So often heard the word anai ube' ta which means double, between asking and offering ube' to someone.