Food is a critical aspect of community resilience. The Covid-19 pandemic, however, has affected the natural environment, making food supply scarce and ultimately impacting economic and national stability. Despite this, the Mowewe community shares a local culture by which its people get empowered to maintain food security. Therefore, this study aims to discover and describe the local community's culture in Mowewe District in establishing a food security system. The method used was ethnography with a qualitative approach. Data were collected through participant observation, in-depth interviews, and documentation, after which the data were analyzed using qualitative descriptive techniques. The findings revealed that the local culture of the Mowewe community was built upon the concept of Mekambare, principles of gotong royong (cooperation), and ecological adaptation. The Mowewe community was of deep concern for the pattern of life balance during the pandemic. They took advantage of natural resources by clearing agricultural land to grow rice, corn, patchouli, and sago and keeping bees in the forest to produce honey for an additional source of income and immunity

This study aims to identify the various socio-cultural conditions of Tolaki people in Konawe that often engaging in inter-family conflict. The process of identifying the socio-cultural conditions leads to find the correlation between socio-cultural conditions and the types of inter-family conflicts and how they get resolved at the community level. Religious leaders are part of the efforts of solving the conflicts. In addition, this study is also aimed to determine and analyze the types of inter-family conflicts that exist and the processes for conflict resolution among families in the Tolaki in Konawe. The research data is based on two categories of informant; traditional leaders and ordinary informants that are public figures such as religious leaders, government officials within the scope of sub-district, village, and community members both at the level of individuals, families, and communities. The traditional leaders get involved in conflict resolution while public figures have experience on dealing with such conflicts and are sometime involved in a conflict. The work indicates that the conflicts in the Tolaki people take the form of closed and open conflicts. While the sources or the causes of the conflict come from tulura (speech), peowai (actions), and powaihako (behavior). The sources of the conflict then are manifested in the daily life of Tolaki people and become sisala'aineperapua (conflict in marriage), sisala'aine hapo-hapo (conflict by treasure), and conflict in social relations. Social and cultural conditions that often lead to inter-family conflicts are the difference in social strata, economic inequality, and religious differences. Tolaki People then settle their conflict through the expertise and charisma of religious and cultural leaders by the completion of melanggahako, mesokei, peohala, mombopoo'rai, sombalabu, and mosehe.

Going to sea is a must for fishermen to survive. On the one hand, going to sea guarantees economic survival and income sustainability. But on the other hand, fishermen are also faced with uncertainty at sea, because at sea many unexpected things can happen that can be life threatening. This uncertainty in the sea brings fishermen to a basic human instinct, which is trying to survive by minimizing and anticipating bad things that might happen while at sea. Fishermen are aware of their weaknesses and have high hopes for the protection of the ruler of nature, the Almighty. From this awareness, the ritual begins, namely the ritual or worship of the Almighty so that in addition to avoiding reinforcements, fishermen also hope to get sufficient results or even more as a gift from the Almighty. Sea-related rituals are very common in coastal areas and small islands in Southeast Sulawesi. As time goes by, technological developments and the spread of religious understanding, some people consider the rituals carried out by fishermen to be shirk behavior that doubles God so that it must be eliminated and return to the purity of religious teachings. Interviews and field observations are methods used in obtaining data. The findings of this study indicate that with the increase in religious understandings that tend to be "tough" on the ritual traditions of the sea, there is a conflict between the understanding of the ingrained traditional practice and religious understanding which tends to reject the cultural practices of the local community. In the end, the fishermen slowly left the tradition. In practice, the tradition of going to sea is considered AS a form of shirk. Some people and also religious groups reject the existence of the ritual tradition of fishing.